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NOVOTOMISTICKÁ FILOZOFIA V UHORSKU NA KONCI 19. STOROČIA (V ZRKADLE PRVÝCH ROČNÍKOV ČASOPISU BӦLCSELETI FOLYÓIRAT)

100%

Mészáros O.

Filozofia (Philosophy)

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2007

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tom 62

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nr 10

879-889

EN

The paper gives a survey of the early volumes of the journal, issued in 1889 -1906. In this journal the changes the Catholic philosophy and theology underwent due to the publication of the Papal Encyclical 'Aeterni Patris' has found their reflection. The contributions fall under several fundamental philosophical disciplines of the Neo-Scholasticism, such as epistemology, logic, metaphysics, philosophy of nature, and philosophy of religion. The paper also sheds light on the discussion, which at that time focused on the relationship between Neo-Scholasticism and positivism. The survey is given on the background of the Hungarian philosophy of that time.

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Pravda vždy větší. K diskusi o interpretaci náboženské zvěsti a věřeného obsahu ve filozofii a teologii

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Říha K.

Studia theologica

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2005

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tom 7

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nr 4

58-62

EN

The article would like to contribute to the discussion between Dvorak and Holub (see Nr. 18, 19 and 20 of this journal) concerning the relationship between 'belief, philosophy and theology' (Dvorak) and between 'philosophy and religious message' (Holub). The discussion seems not to address the same topic. Moreover, the standpoint of Holub disjoints the religious message from the answer of belief, and the point of view of Dvorak considers the believed content in complete abstraction from the act of belief. In neither case can the living reality of the religious act be achieved.

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Elementy teologii transcendentalnej w filozofii religii Immanuela Kanta

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Kupś T.

Filo-Sofija

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2005

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tom 5

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nr 5

91-103

EN

In Kantian philosophical system transcendental theology is a part of cognition of pre-being educed only from transcendental notions. Nevertheless any attempts of speculative cognition of pre-being are futile. The value of the transcendental theology is thus merely negative as it shows the bounds of theoretical use of the reason. The idea of the pre-being gains its reality only in the practical use of the reason. In this way transcendental theology becomes the first premise of religion.

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ABELARDOVA FILOZOFICKÁ REFLEXIA NÁBOŽENSKÉHO DIALÓGU

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Vašek M.

Filozofia (Philosophy)

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2013

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tom 68

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nr 6

481 – 492

EN

The paper offers an analysis of Abelard’s writing Collationes sive Dialogus inter philosophum, iudaeum et christianum with special attention paid to inter-religious dialogue. During a fictitious conversation in which a Christian, a Jew and a philosopher take part four main topics are addressed: ethics, hermeneutics, the relationship between reason and belief and the only appropriate way to Salvation. In Collationes Abelard expresses his respect to other confessions and religious traditions, which makes him a “modern author”. Accordingly, no final judgment or verdict on the conclusiveness of the arguments presented is pronounced.

5

FILOSOFICKÁ TEOLOGIE ŽIJE

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Vohánka V.

Studia theologica

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2013

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tom 15

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nr 2

65–88

EN

This paper challenges the belief that natural theology suffers from a crisis. It highlights the boom of the Anglo-American philosophy of religion (I), the involved boom of theism (II), and the seminal works of Alvin Plantinga (III). Certain prominent features in the resulting natural theology are discussed: the focus on systematic problems; the analytical style; the belief that reality is discovered rather than construed; the interpretation of religious statements as truth claims with objective truth-values; and the belief that sound arguments for answers to certain existential and moral questions can be provided (IV). Finally, issues of natural theology are surveyed: the meaning and consistency of statements about God; their justification from public sources and private religious experience (V). A picture emerges of the genesis, content, and vitality of a great area of contemporary natural theology.

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Methodological Naturalism as a Condition of Science in a Context of Relationship between Science and Religion

100%

Bylica P.

Przegląd Filozoficzny. Nowa Seria

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2004

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tom 13

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nr 3(51)

163-175

EN

The author presents the thesis assumed by most scientists that the principle of methodological naturalism is a necessary condition of science. He also shows the role of this thesis in the context of the relationship between science and religion (by religion he means here Christianity). He tries to show that contemporary science does not leave any gaps in our knowledge that would call for any supernatural or transcendent sphere of being, postulated by religion. Christianity admits events in the history of the universe in such a way that for their explanation it is necessary to appeal to supernatural agents disrupting the order of nature. If this is so, then we can claim, he argues, that contemporary science is incompatible with Christian doctrine. The author also argues that if we assume a realist interpretation of scientific theories, formed on the basis of methodological naturalism, and if we take into consideration the role of science in contemporary culture of the Western civilisation then we should consider the scientific model of realty as making atheism a more rational option.

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Must We Be Agnostics?

100%

Krawcowicz B.

Przegląd Filozoficzny. Nowa Seria

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2005

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tom 14

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nr 1(53)

27-43

EN

The essay 'The Will to Believe' by William James is among the most frequently mentioned of his works - it is often quoted from and commented upon. But it is usually interpreted without taking into account the rest of his philosophy, says the authoress. As a result, his philosophy of religion is notoriously simplified and reduced to a sheer pragmatic stance. The purpose of the article is to offer an alternative interpretation of James's philosophy of religion and to present it as a sustained defence of religious subjectivism. The authoress argues against the mainstream reading of James that he was not an epistemological relativist but an advocate of sincere soul searching in philosophy without a presupposed agenda of theoretical tenets and claims.

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Aposteriorní modální důkazy Boží existence

88%

Dvořák P.

Studia theologica

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2006

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tom 8

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nr 2

91-97

EN

The article is an analysis of the logic of a posteriori modal proofs of the divine existence. A certain general principle of modal proofs is being identified: namely, the inference to some stronger modal ontological status (of the divine being) either seen to ground a weaker modal-existential status or to be incompatible with it. The aforementioned stronger status guarantees the actual existence of such a divine being. The Third Way of St. Thomas Aquinas is used as a departure point for such a general analysis. The general principle of inference is then applied to other proofs; namely, the one found in the works of J. D. Scotus.

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Russellowska krytyka argumentów na rzecz istnienia Boga

88%

Marcinowska N.

Filo-Sofija

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2012

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tom 12

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nr 4(19)

193-212

EN

The paper presents Bertrand Russell’s critique of arguments for the existence of God. I divided the theistic arguments which Russell criticizes into three groups. The first group involves arguments concerning the relation between Universe and God: the First Cause argument, the Natural law argument and the argument from Design. The second group is related to the concept of God as a moral Lawmaker and it contains the argument from morality and the argument from remedy for injustice. The last group of arguments pertains to the relation between God and human beings. Here, I consider Russell’s reflections on the validity of the argument from religious experience and his approach to the issue of the foundation of religion. The aim of this article is to consider whether Russellian argumentation against evidence for God’s existence is justified.

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O SIONISMU A OBNOVĚ ŽIDOVSTVÍ V PŘED DIALOGICKÉM DÍLE MARTINA BUBERA

88%

Zvada Ľ.

Filozofia (Philosophy)

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2020

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tom 75

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nr 6

490 – 499

EN

This article explains Martin Buber’s pre-dialogical philosophy. In this paper, the author analyses key thoughts expressed by Martin Buber on Judaism and Zionism. This essay mainly focuses on Buber’s thinking about the concept of the so-called ‘Jewish renaissance’, which Buber discusses in many of his essays, articles and especially in his book entitled Three speeches on Judaism. This is Buber’s most important work concerning Judaism written during his pre-dialogical period.

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HEGEL AND THE EGYPTIAN RELIGION AS A MYSTERY OR ENIGMA: THE INNER AND THE OUTER

88%

Stewart J.

Filozofia (Philosophy)

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2017

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tom 72

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nr 1

54 – 63

EN

Hegel designates the Egyptian religion “the religion of mystery”. This designation involves a hiddenness, which is the opposite of revealedness, i.e., revelation. Similarly, he frequently refers to this religion as a “riddle” or an “enigma” (Rätsel). According to his interpretation, one feature of the Egyptian religion is dualism between the inner and the outer, i.e., an inward hidden sphere, and an outward revealed one. This article explores this characterization and the meaning behind it. What elements of the Egyptian religion did Hegel consider mysterious or enigmatic and what role did this play in his placement of this religion as a transitional one between the religions of nature and those of spirit?

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O TOM, AKO RORTY OBJAVIL NÁBOŽENSTVO

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Kolárová A.

Filozofia (Philosophy)

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2007

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tom 62

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nr 4

298-303

EN

The paper tries to shed light on an almost unknown attitude of the American pragmatist Richard Rorty towards the problem of religion. Biographical researches enable to the author to concentrate on Rorty's philosophy of religion and to offer an analysis of its stages of development. The author's conclusion is that even though the philosophy of Richard Rorty has passed a long way, through transcendentalism, analytic philosophy, anti-metaphysics, atheism, anticlericalism, romantic polytheism, to civil religion, he never stopped to yearn for unchangeable and strong fundaments of a liberal society (equality, solidarity, fraternity, love and reduction of cruelty) based on Christianity.

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SKÚSENOSŤ LÁSKY A JEJ DISKURZ: MARIONOVA FENOMENOLÓGIA A MYSTIKA

88%

Vašek M.

World Literature Studies

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2020

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tom 12

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nr 3

106 - 120

EN

The aim of the article is to approach the proximity of Jean-Luc Marion´s phenomenology to mysticism. Marion´s transcendence to mysticism can be seen in two directions: in the interpretation of Dionysius the Areopagite´s work, and in the understanding of saturated phenomena. Marion claims that Dionysius the Aeropagite indicates a new pragmatic function of language, targeting God who overcomes all the names. The discourse of hymn and praise of God does not lie in predicting attributes. I tis not a masked prediction, but it is outside the dual framework of true and false. Marion also believes that man, as an image of God, is not equal to his icon. His reflections can be understood and interpreted in such a way that two incomprehensible and loving beings come together in the encounter of God and man. Here we can see the first condition, assumption and the very possibility of mysticism as such. The intersections of phenomenology and literature are obvious, but phenomenology still remains both an invitations and a challenge for literary theory.

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WHAT DOES PHILOSOPHY OF RELIGION DEAL WITH? (Czym zajmuje sie filozofia religii?)

88%

Bronk A.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2010

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nr 12

143-166

EN

I take a methodological point view, i.e. my interest is not so much in the religion itself but in the epistemological status of the discipline called philosophy of religion - its subject, main goals, problems, and how it justifies its theses. I discuss in succession: 1. The concept of the philosophy of religion; 2. The subject-matter of cognition in general, as it determines the object of the philosophy of religion; 3. The epistemological peculiarity of religious phenomena as an object of study of (a) the philosophy of religion, (b) classical philosophy of religion, and (c) Anglo- Saxon philosophy of religion. I conclude with some general comments on the notion and methodological status of the philosophy of religion, which is far from being a methodologically uniform discipline. There is no one generally accepted definition or conception of the philosophy of religion. Different types of philosophy of religion have different objects and use differing methods. There is a broad and a narrow concept of philosophy itself which decides why some kind of research is recognized as philosophical, and there is no way to separate (demarcate) sharply philosophical and empirical study of religion. Different types of philosophy of religion operate on very different objects according to the tradition of the given research milieu. The way philosophy of religion is done today and what its object is, has been influenced by the fact that it originated and was for a long time practiced within the limits of Christianity. The problems and priorities of Christianity, therefore, were imposed on the subject: first and foremost the view of religion as the relation of the human being to a personal Absolute.

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Filozofia religii: jej problematyka i jej odmiany

75%

Herbut J.

Filo-Sofija

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2011

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tom 11

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nr 4(15)

911-917

EN

The main task of the philosophy of religion is to adequately define the concept of religion – it should be comprehensive enough to cover all historically known forms of religion and restrictive enough to exclude any other cultural forms which are only similar to religion. How we understand the nature of religious beliefs (their propositional, volitional and emotional content) determines the method of philosophizing about religion. The religious doctrine plays a decisive role in religion, in one way or another motivating and justifying moral norms and worship practices. Traditionally oriented philosophers of religion have been chiefly interested in reasons for accepting a religious doctrine and in metaphysical problems; analytical philosophy of religion has brought into focus the semiotics of religious propositions.

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HERDER’S CONCEPT OF BEING AND THE INFLUENCE OF KANT’S PRE-CRITICAL CONSIDERATION OF THE ONTOLOGICAL ARGUMENT

75%

Hampton A. J. B.

Filozofia (Philosophy)

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2015

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tom 70

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nr 10

842 – 852

EN

Herder’s earliest philosophical writing, the essay fragment Versuch über das Sein, explores the concept of Being (Sein) in dialogue with Kant’s pre-critical Der einzig mögliche Beweisgrund zu einer Demonstration des Daseins Gottes. In this often critically omitted work, Herder arrives at a number of insights that would be determinative for the development of his later thought. This examination details Herder’s concept of Being as the transcendent ground of predication, his contention that Being can never be experienced directly, and his consequent conclusion that the shape of philosophical inquiry should not be one of abstract speculation, but instead one of non-foundational, historically aware, empirical observation. Then, this consideration briefly addresses how the concept of Being informs Herder’s philosophy of science, history, language and religion.

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ADLER AND THE DEBATE ON REVELATION IN GOLDEN AGE DENMARK

75%

Bravo N.

Filozofia (Philosophy)

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2023

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tom 78

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nr 10

821 – 833

EN

Adolph Peter Adler, a pastor of the Danish Church, claimed that he had received a supernatural revelation in which Christ spoke to him. The event triggered a religious controversy. In this article, I would like to offer an analysis of the episode of Adler’s alleged revelation by taking as a frame of reference the philosophical and theological debates of the time, the reaction of the ecclesiastical authorities to the incident, and Søren Kierkegaard’s own proposed diagnosis of the case. Such an analysis will allow us to reach a conclusion regarding the discussion of the time surrounding Adler’s episode, namely, that a contemporary revelation seems to present insurmountable difficulties within the margin of the orthodoxy defended by the Danish Church in the first half of the nineteenth century. A rationalist view, such as that adopted by the Danish Church in this period, holds that any discussion of Christian doctrine and its sources must be rationally explicable. The Scriptures, from this point of view, can and should be interpreted from the free, rational, and scientific perspective of the professional theologian. That said, if by “revelation” is meant a supernatural and subjective phenomenon, it follows that there can be no rational reflection on such a revelation. Therefore, it seems that a revelation – especially a contemporary revelation – cannot coexist with a rationalist theology.

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HEGELOVA TÉZA O NEFILOZOFICKOSTI A NEVEDECKOSTI SÚDOBEJ TEOLÓGIE A JEJ NÁSLEDKY

75%

Šajda P.

Filozofia (Philosophy)

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2009

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tom 64

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nr 8

717-727

EN

The first half of the 19th century witnessed a wide-range debate concerning the relation between the speculative philosophy of religion and the theology of that time. Referring to a remark of Hegel in his Lectures on the Philosophy of Religion, in which he depicted Protestant theology of that time as unphilosophical and unscientific. It started a philosophical-theological controversy in which several prominent German and Danish intellectuals took part. The relations between philosophy and theology, the legitimacy of metaphysical interpretation of Christian dogmas, the limits of rationality, the issue of pantheism or the relatedness of modern philosophy of religion to medieval speculative mysticism were among the discussed issues.