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Tillichova koncepcia prirodzeného zákona

100%

Prihracki P. A.

nr 3

115-134

There has been a small revival of natural law thinking in Protestant churches and theology since 1990. This article poses the question of what kind of ethics the German American theologian, philosopher and ethicist Paul Tillich espoused. More specifically what kind of natural theory did he hold? The methodological and hermeneutical key of the article is based on reading thoroughly from Tillich’s work, e.g. Morality and Beyond; Love, Power and Justice; Morality and Moralism: Towards a Theonomous ethics; Systematic Theology, etc. and quoting these sources extensively in order to avoid misconceptions. In order to answer the aforementioned question, the author presents the main concepts in Tillich’s writings, such as theonomy, the Protestant principle, and proceeds to demonstrate how they are related to the natural law thinking which Tillich stands for. All this will be applied to one of the most common objections to natural law: the naturalistic fallacy and the way Tillich bypasses it. This article also provides a short survey of secondary literature about Tillich and Natural Law.

Pojetí společenské smlouvy u Františka Suáreze

100%

Koblížek J.

2014

tom 1

67-87

This work is aimed at determining whether we can regard Francisco Suárez as representative of the social-contracting theories developing in the period from the 16th up until the 18th century. Suárez, who is in all probability better known for his metaphysical disputations, provides a truly sophisticated formulation concerning the origin of civil society and political power, where the concept of social consent holds a key role. Suarez’s concept of social consent is situated in the ontological framework and is closely associated with the term nature. Suárez consequently understands the state as a natural and moral organization.

Hume on Miracles: The Issue of Question-Begging

88%

Schmitt Y.

nr 1

49-71

Hume's chapter "Of Miracles" has been widely discussed, and one issue is that Hume seems to simply beg the question. Hume has a strong but implicit naturalist bias when he argues against the existence of reliable testimony for miracles. In this article, I explain that Hume begs the question, despite what he says about the possibility of miracles occurring. The main point is that he never describes a violation of the laws of nature that could not be explained by scientific theories.