Dvojí pohled na Tomášův traktát o Trojici

2019 ◽  
Vol 16 (5) ◽  
pp. 79-108
Author(s):  
Prokop Sousedík ◽  
Keyword(s):  
Personal Relationship ◽  
The Other ◽  
Contemporary Philosophy ◽  
Relationship With God ◽  
Philosophical Framework ◽  
The Trinity ◽  
Christian Message

The author shows that Aquinas’s treatise on the Trinity can be viewed in two ways. According to the first, now prevailing opinion, the thoughts of the Angelic Doctor are too speculative and in essence they harm our personal relationship with God. He aims to show that the main source of inspiration for this approach are those currents in modern and contemporary philosophy according to which any metaphysics is impossible. Adherents of the other view do not reject metaphysics, and so they are also sympathetic towards Aquinas’s connecting speculation with the Trinity doctrine. They see a great advantage in this connexion, as it allows us to understand more deeply the mysteries of faith and so to demonstrate the uniqueness of the Christian message. The author aims to show that both approaches are justified and one should not be sacrificed for the other. He believes that a philosophical framework allowing the old and the new Trinitarian theologies to coexist is provided by Wittgenstein’s conception of speech games.

Three Levs Nikolaevich: Tolstoy, Myshkin, Odoevtsev: Dostoevsky’s The Idiot in Light of Andrei Bitov’s Pushkin House

2021 ◽  
Vol 22 (1) ◽  
pp. 124-149
Author(s):  
Maxwell Parlin
Keyword(s):  
Personal Relationship ◽  
The Other ◽  
Deep Insight ◽  
Relationship With God ◽  
Positive Trait ◽  
Insight Into

Abstract Exploring the connection between Dostoevsky’s Lev Nikolaevich Myshkin, Bitov’s Lev Nikolaevich Odoevtsev, and Lev Nikolaevich Tolstoy, this article interprets The Idiot through the prism of Pushkin House. The overarching claim is that Bitov’s novel and hero provide deep insight into Dostoevsky’s. Specifically, Pushkin House illuminates a dynamic left cryptic in The Idiot: how sentimental scripting (narratology) interrelates with humanism (theology), and how sentimental humanism, despite the good intentions of its practitioners, is counterproductive. In brief, sensitivity, a positive trait, unchecked by the sobering notion of sin, easily tips into sentimentality, prone to idolize the other. Idolatry of other, paradoxically, turns out to be idolatry of self. Apparently innocuous and sympathetic, sentimental scripting nevertheless contains the seeds of tragedy and tyranny, as Bitov’s novel makes explicit, linking this dynamic ultimately with Stalinism. The antidote to endless fear and manipulation of others, Pushkin House suggests, is a personal relationship with God.

Official Ceremonies Aesthetics in Moscow Russia

2021 ◽  
Vol 64 ◽  
pp. 89-96
Author(s):  
Galina V. Talina
Keyword(s):  
17Th Century ◽  
The Other ◽  
Royal Court ◽  
Other Hand ◽  
The One ◽  
Concept Of Beauty ◽  
The Trinity

On the basis of the 17th century documents the author of the article reveals th concept of “beauty” through the prism of the ideas shaped in Moscow Russia on the whole and in the period of the reign of the first Romanovs, in particular. The concepts of “measure” and “order” characterized the beautiful, on the one hand, and on the other hand, – the necessity to build any action in compliance with the previously formulated sample objectified in the text. The most vivid manifestations of those instructions were the official ceremonies of Moscow royal court, among which especially stood out such ceremonies as coronation, announcement to the subjects of the heir to the throne, cross processions. Special attention in the article is paid to the innovations to the ceremonial sphere, the author shows the continuity in ceremony organization with enough creative freedom for the organizers. Moscow ceremony is shown as the trinity of action, word and symbolism.

Comprehending Sociality: Hegel Beyond his Appropriation in Contemporary Philosophy of Recognition

2017 ◽  
Vol 38 (2) ◽  
pp. 266-292
Author(s):  
Christian Krijnen
Keyword(s):  
Frankfurt School ◽  
German Idealism ◽  
Social Philosophy ◽  
The Other ◽  
Contemporary Philosophy ◽  
Substantial Modification ◽  
Other Hand ◽  
Axel Honneth ◽  
The Social ◽  
The One

AbstractContemporary philosophy of recognition represents probably the most prominent direction that presently claims to introduce an updated version of classical German idealism into ongoing debates, including the debate on the nature of sociality. In particular, studies of Axel Honneth offer triggering contributions in Frankfurt School fashion while at the same time rejuvenating Hegel’s philosophy in terms of a philosophy of recognition. According to Honneth, this attempt at a rejuvenation also involves substantial modification of Hegelian doctrines. It is shown that Honneth underestimates the implications of Hegel’s thoughts about the theme, method and systematic form of philosophy. As a consequence, Honneth’s social philosophy is, on the one hand, in need of a plausible foundation. This leads, on the other hand, to a different construction of the social within philosophy than Honneth offers.

scholarly journals MEREFLEKSIKAN TUHAN DALAM PERSPEKTIF METAFISIKA, DAN RELEVASINYA BAGI MULTIKULTURALISME INDONESIA

2018 ◽  
Vol 16 (8) ◽  
pp. 3-18
Author(s):  
Agustinus Wisnu Dewantara
Keyword(s):  
Human Mind ◽  
The Other ◽  
Human Language ◽  
Relationship With God ◽  
Human Thought ◽  
The World ◽  
The One ◽  
Analogical Approach ◽  
Human Intellect ◽  
The Relationship

Talking about God can not be separated from the activity of human thought. Activity is the heart of metaphysics. Searching religious authenticity tends to lead to a leap in harsh encounter with other religions. This interfaith encounter harsh posed a dilemma. Why? Because on the one hand religion is the peacemaker, but on the other hand it’s has of encouraging conflict and even violence. Understanding God is not quite done only by understanding the religion dogma, but to understand God rationally it is needed. It is true that humans understand the world according to his own ego, but it is not simultaneously affirm that God is only a projection of the human mind. Humans understand things outside of himself because no awareness of it. On this side of metaphysics finds itself. Analogical approach allows humans to approach and express God metaphysically. Human clearly can not express the reality of the divine in human language, but with the human intellect is able to reflect something about the relationship with God. Analogy allows humans to enter the metaphysical discussion about God. People who are at this point should come to the understanding that God is the Same One More From My mind, The Impossible is defined, the Supreme Mystery, and infinitely far above any human thoughts.

The Atonement and the Modern Pulpit

1915 ◽  
Vol 8 (2) ◽  
pp. 182-204
Author(s):  
William F. Lofthouse
Keyword(s):  
Careful Consideration ◽  
The Other ◽  
Half Century ◽  
The World ◽  
The Trinity

Interest in theology shows no signs of dying out in our time. The theology most frequently and eagerly discussed may be different from what it was a century ago; the conception of the relation between theology and the other sciences may have changed; and a number of interests have crowded in where theology was once supreme. The sermon is not now the sole or even the chief intellectual event of the week. We are for the most part much more interested in knowing a man's political or economic convictions than in discovering his views on inspiration or the Trinity. But if we may judge from the columns of reviews or the publishers' lists, theology is as much written, and presumably as much read, as ever.This is especially true of the doctrine of the Atonement. In the last half-century no other doctrine has received more careful consideration. We have but to think of the names of Bushnell, Campbell, Dale, Simon, Lidgett, and Moberley. Those who are interested in theology as a whole, like Denney, show that they regard the Atonement as vital. It is vital for us all. If we take our theology seriously, we cannot afford to suspend our judgment here. We are bound to be partisans. Even in refusing to form a theory, we are accepting a theory. In fact, a doctrine that deals with any part of theology is bound to find itself as a doctrine of the Atonement. Every conviction about God's relation to the world runs up into a conviction about what Christ has done for man.

Derrida’s Quasi-Technique

2016 ◽  
Vol 46 (3) ◽  
pp. 369-389
Author(s):  
Susanna Lindberg
Keyword(s):  
Philosophy Of Technology ◽  
The Other ◽  
List Type ◽  
Contemporary Philosophy ◽  
As If

The article’s aim is to measure the potential of Derrida’s work for a philosophy of technique. It shows why Derrida does not present a positive philosophy of technology but rather describes technique as a quasi-technique, as if a technique. The article inquires into the potential of such a quasi-technique for a contemporary philosophy of technology: it is suggested that it can function as a salutary “deconstruction” of mainstream philosophy of technology (that “knows” the “essence of technology”) because it shows how to think technique in the absence of essence and as the absence of essence. The article begins with a survey of the machines that figure in Derrida’s texts. It then examines three propositions concerning technology in Derrida’s work: Derrida thinks technology as a metaphor of writing and not the other way round. Derrida thinks technique as prosthesis, firstly of memory, then more generally of life. Derrida’s quasi-technique relies on his peculiar conception of the incorporal materiality of technique.

Ein Logos für das Sein und den Gott. Heideggers Auseinandersetzung mit der Theologie ab den dreißiger Jahren. II

2020 ◽  
Vol 65 (3) ◽  
pp. 99-118
Author(s):  
Marafioti Rosa Maria
Keyword(s):  
20Th Century ◽  
The Other ◽  
Relationship With God ◽  
Totalitarian Regimes ◽  
Supreme Being

"A Logos for Being and God. Heidegger’s Confrontation with Theology from the 1930s. II. Heidegger’s entire itinerary is characterised by the search for a living relationship with God, and thus for a Logos able to think and name the divine without objectifying its divinity. Getting into a dialogue with Western philosophers and theologians and distinguishing the fields of thinking, faith and science one from the other, since the 1930’s Heidegger claims that, if the traditional theology has seen God as the supreme being, metaphysics, on its part, has identified it with Being as such. According to Heidegger, the “onto-theo-logical” constitution of metaphysics has developed itself by means of the reception of the Jewish-Christian concept of an almighty God as creator. This process has led to the “fulfilment” of the “machination” in the totalitarian regimes of the 20th century. Heidegger speaks about the “poverty” of thought and about the consequent impossibility of building an ontology as well as a theology. Nevertheless, he still waits for the hint of a “last God”, in so far as he assumes that a renewed manifestation of the divine must be prepared through the “overcoming” of the “forgetfulness” of Being and God. Keywords: God, faith, thinking, theology, metaphysics. ZUSAMMENFASSUNG. Die Suche nach einem lebendigen Verhältnis mit Gott und deshalb auch nach einem Logos, der imstande sei, das Göttliche zu denken und auszudrücken, ohne es zu vergegenständlichen, prägt den ganzen heideggerschen Denkweg. Während Heidegger ein fruchtbares Gespräch mit Philosophen und Theologen der abendländischen Tradition führt und die Sachgebiete von Denken, Glauben und Wissenschaft voneinander abgrenzt, ab den 1930er Jahren vertritt er die Ansicht, dass die traditionelle Theologie Gott für das höchste Seiende gehalten habe, das wiederum von der Metaphysik mit dem Sein als solchen identifiziert worden sei. Die „onto-theo-logische“ Verfassung der Metaphysik habe sich gleichzeitig mit der Rezeptionsgeschichte des jüdisch-christlichen Begriffs vom allmächtigen Schöpfergott gestaltet, die in die Vollendung der „Machenschaft“ während der Totalitarismen des 20. Jahrhunderts gemündet sei. Heideggers Anerkennung der „Dürftigkeit“ des Denkens und damit der Unmöglichkeit, eine Ontologie sowie eine Theologie auszuarbeiten, hindert ihn daran nicht, auf den Wink eines „letzten Gottes“ zu warten, indem er durch die „Verwindung“ der Seins- und Gottesvergessenheit die Vorbereitung einer erneuten Erscheinung des Göttlichen bezweckt. Schlüsselwörter: Gott, Glaube, Denken, Theologie, Metaphysik."

Trinity

2018 ◽  
Author(s):  
Dan Howard-Snyder
Keyword(s):  
Holy Spirit ◽  
The Other ◽  
Christian Theology ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

The doctrine of the Trinity is central to Christian theology. The part of the doctrine that concerns us here may be stated in these words: although the Father, the Son, and the Holy Spirit are different persons, each is the same God as the other; they are not three Gods, but exactly one God. These words arguably imply a contradiction. For example, if the Father is not the same person as the Son, then the Father is not identical with the Son; thus, if each is a God, there are at least two Gods, which contradicts the claim that there is exactly one God. Analytic theologians have responded to this line of argument and others related to it. Each response aims to model a consistent doctrine of the Trinity, one that provides the resources to reject such arguments while retaining Trinitarian orthodoxy. We can classify these attempts by distinguishing those according to which there is no numerical sameness without identity from those according to which there is numerical sameness without identity. Attempts in the first group tend to raise worries about consistency with orthodoxy. Attempts in the second group tend to raise worries about intelligibility.

4. The religions of Abraham

2014 ◽  
pp. 55-71
Author(s):  
John Bowker
Keyword(s):  
Relationship With God ◽  
The World ◽  
The Trinity

‘The religions of Abraham: Christian understandings of God’ looks at Christianity beginning with its development from its Jewish Bible roots. Christianity began as one interpretation among many at that time of what it should mean to live in the Covenant relationship with God. Jesus' followers believed that Jesus, with whom they had lived and knew so well, was God in their midst. The Jewish understanding of God as One, the Creator of all things and of all people, did not change, but what did was their understanding of who God is and of how God is related to the world. The questions of Christology, Atonement, and the Trinity are then discussed.

The Real Relationship

2019 ◽  
pp. 351-378
Author(s):  
Charles J. Gelso ◽  
Dennis M. Kivlighan ◽  
Rayna D. Markin
Keyword(s):  
Confidence Interval ◽  
Empirical Research ◽  
Meta Analysis ◽  
Outcome Studies ◽  
Personal Relationship ◽  
The Other ◽  
Real Relationship ◽  
The Real ◽  
Relationship Outcome ◽  
Talking Cure

Although writing about the real relationship has existed from the beginnings of the talking cure,” it is only in recent years that empirical research has focused on this phenomenon. The real relationship is the personal relationship between patient and therapist marked by the extent to which each is genuine with the other and perceives/experiences the other in ways that are realistic. The strength of the real relationship is determined by both the extent to which it exists and the degree to which it is positive or favorable. In this chapter, a meta-analysis is presented on the association between the real relationship and the outcome of psychotherapy. Summed across 16 studies, this meta-analysis revealed a moderate association with outcome (r =.38, 95% confidence interval [.30, .47], p<.001, d = 0.80, N = 1,502 participants). This real relationship–outcome association was independent of the type of outcome studies and of the source of the measure. We also present frequent measures of the real relationship, limitations of the research, and patient contributions. The chapter concludes with diversity considerations and practice recommendations for developing and strengthening the real relationship.

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