Izlaskom kršćanstva iz Palestine, vrlo izolirane sredine, u područje Mediterana ujedinjenog grčkom kulturom i rimskom državom (pravom), kršćanstvo se susrelo s mnogim poteškoćama. Premda je Rimsko ...Carstvo bilo prilično tolerantno društvo, osobito u religijskom pogledu, kršćanstvo se susrelo s mnoštvom njemu neprihvatljivih religijskih i etičkih stavova i moralnih ponašanja, poput politeizma, moralnog liberalizma pa i odnosa prema pobačaju i čedomorstvu koji su u antičko vrijeme bili česti, moralno i društveno prihvatljivi. U ovom radu želimo odgovoriti na nekoliko važnih pitanja: a) koji je ranokršćanski stav o početku ljudskog života; b) što ranokršćanski autori misle o ljudskom zametku (fetusu); c) koji je ranokršćanski moralni stav o pobačaju i čedomorstvu; d) koje su eshatološke posljedice svojevoljnog pobačaja i čedomorstva. Kršćanstvo, od svojih početaka, ima jasan stav o abortusu kao ubojstvu i smrtnom grijehu, smatrajući da je fetus od svoga začeća živo ljudsko biće, stoga je za kršćane svojevoljan prekid trudnoće moralno neprihvatljiv i smrtni grijeh. Već u najranijoj kršćanskoj književnosti pobačaj je označen kao »put smrti« koji je kršćanima neprihvatljiv jer se protivi ljubavi prema bližnjemu, jer uništava Božje stvorenje. Osuđuju se svi koji sudjeluju u pobačaju. Apologetski pisci drugog stoljeća svoje protivljenje abortusu opravdavaju kršćanskim poštivanjem ljudskog života. Božja zapovijed »Ne ubij« jednako se odnosi na rođeno i nerođeno dijete. Jasnu osudu abortusa nalazimo i kod mnogih drugih ranokršćanskih pisaca koji ga izjednačuje s ubojstvom.
Leaving the Palestine as a isolated area and spreading across Mediterranean which was bound together by Greek culture and Roman state (by the Law), Christianity faced many privileges as well as many difficulties. Although the Roman Empire was well organized, law respecting society and quite tolerant society concerning the different religions, Christianity met many unacceptable religious and ethical attitudes and moral behaviour such as polytheism, moral liberalism and their view on abortion and killing children which in ancient times were often, morally and socially acceptable. Based in Biblical tradition and Jewish practice, for Christians, such pagan attitudes towards abortion since the beginning were unacceptable. Abortion was rejected as morally unacceptable and a deadly sin for they thought that from the very beginning (conception) the foetus is live human being, and breaking off pregnancy by someone own will was considered as a murder. In the first five centuries early Christian authors designated abortion as a »way of death« and it is against love towards neighbour. Already the second century apologetic writers emphasised an obligation to respect human life and God’s commandment »Thou shall not kill«, equally toward born and unborn children. The article brings the most important early Christian texts concerning abortion and we can summarize them in a few generally accepted conclusions: 1. An embryo is a human person from the beginning and abortion is unacceptable in all cases; 2. Any methods of abortion (even contraception before and after) are also unacceptable; 3. Abortion and rejection of new born children is a murder; 4. Abortion is a deadly sin which will be punished by hell. Some early Christian authors such as Tertullian i Augustin, under influence of Platonic and Aristotelian Philosophy about graduate development (shaping) of human foetus and it’s »becoming more spiritualized«, have some different opinions. In the light of its own teaching (»traditionalism«) Tertullian thinks that child inherits the body and soul from his parents; the body and soul becoming mature and live together, and when that process is finished, we can speak about human being in its fullness. Augustin also speaks about »becoming more spiritualized« but his attitude is not clearly stated and precisely explained. According to early Christian scholars, Theological (Christological) teaching at councils in Ephesus (431) and Chalcedon (451), clearly says that Jesus Christ is real and fully human being (person) from his conception.
Žurnalizam i religija Fejzić-Čengić, Fahira
In medias res,
09/2022, Letnik:
11, Številka:
21
Journal Article, Paper
Recenzirano
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Moralni zakon je čisti postojeći fakat našeg uma i njega ništa izvanjsko ne uvjetuje, ne uslovljava. Taj univerzalni zakon kad se naredi i kad se primijeni je nadređen našoj ‘sreći’ ili ‘nesreći’, ...daleko od današnje pragmatske forme moraliziranja i njegova relativiziranja kako svako ponaosob ima svoj osobni, lični, ego-moral koji se ne osvrće ni na koji univerzalni princip. Da bi mogli osjetiti takav čisti unutarnji moralni zakon kao ljudska bića moramo biti slobodna bića i bića koja vjeruju u svoju besmrtnost, duše kao takve. Današnje doba nikad snažnije nije opovrgavalo ovo čisto kantovsko utemeljenje Sulejmanpašićeva rezona da bi se istinski začudio da se odnekud pojavi i ugleda projekte u društvu medija koji zagovaraju i ‘prave’ tehničku besmrtnost za postojećeg materijalnog čovjeka…
The moral law is a pure existing fact of our mind and it is not conditioned by anything external. That universal law, when it is ordered and applied, is superior to our ‘happiness’ or ‘unhappiness’, far from today’s pragmatic form of moralizing and its relativization, as everyone has their own personal, personal, ego-morality that does not refer to any universal principle. To be able to feel such a pure inner moral law as human beings, we must be free beings and beings who believe in their immortality, souls as such. Today’s age has never refuted this pure Kantian foundation of Sulejmanpašić’s reasoning more strongly than to be truly surprised to appear from somewhere and see projects in the company of media that advocate and ‘make’ technical immortality for the existing material man...
Članek raziskuje vez med dušo in telesom v luči antičnih glasbenih praks in se ukvarja s filozofskim razlikovanjem med telesom in dušo ter z razširjenim verovanjem v njuno sorodnost, ki ima tako ...medicinska kot tudi religiozna ozadja. Razlikovanje je zlasti vidno iz pričevanj o uporabi glasbe v t. i. pitagorejskem načinu življenja. Ta pričevanja so očitno povezana z antičnim holističnim pristopom, ki dojema telesno dobrobit kot neločljivo od fizičnega ravnovesja.
Celotno besedilo
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DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK
Ideja srodstva cjelokupne prirode nije bila ekskluzivno italska paradigma, nego se njeni tragovi mogu pronaći i u jonskoj tradiciji. Anaksagora je usvojio općerašireno gledište da je život najprije ...nastao iz vlage, topline i nečeg zemljolikog tj. zemljanog, a kasnije su se živa bića rađala jedna od drugih. On je pretpostavljao da se u svemu što se sjedinjuje nalaze mnoge i svakojake stvari, i neizmjerna raznolikost „sjemena”, i da su tako ljudi bili oblikovani i druga živa bića koja imaju dušu. Kada je, potom, postulirao Um (νοῦς) kao arche svega kretanja, Klazomenjanin je povezao sve slojeve zbiljnosti. Nous je za živa bića bio svojevrsna unutarnja moć, dok je za nežive stvari bio vanjska sila. Nije, zato, iznenađenje kad se pronađu mjesta na kojima stoji da i biljke posjeduju neki stupanj opažanja i mišljenja. Osim toga, Anaksagora (i Empedoklo) kažu da se biljke pokreću po prirodnoj žudnji, da osjećaju i da se žaloste i vesele. Anaksagora iznosi i stav da su biljke životinje (ζῷα εἶναι), a kao dokaz izrečene tvrdnje da biljke mogu osjećati „tugu i radost” (λυπεῖσθσαι καὶ ἥδεσθαι), navodi mijenjanje lišća. Usprkos argumentaciji drugih antičkih mislilaca da biljke i mnoge životinje ne dišu, filozof iz Klazomene držao je da biljke imaju disanje (πνοήν). Anaksagora je, štoviše, u (Pseudo) Aristotelovu spisu O biljkama, predstavljen, zajedno s Empedoklom i Demokritom, kao zastupnik teze da biljke imaju Um i sposobnost shvaćanja (γνῶσιν). Um je, slijedeći Anaksagoru, prisutan u svim živim bićima (ljudima, životinjama i biljkama) i u svima je isti. Razlike među ovim bićima, konačno, nisu posljedica suštinske diferencije među njihovim dušama, već su posljedica razlika među njihovim tijelima, koja olakšavaju ili otežavaju potpunije djelovanje Nousa.
The idea of the kinship of entire nature was not an exclusive Italian paradigm, but its traces can be found in the Ionian tradition as well. Anaxagoras adopted a widely spread notion that life was originally generated out of moisture, heat, and an earthy substance; later the species were propagated by generation from one another. He supposed that in all things that are being mingled there are many things of all kinds, and the immense variety of “seeds”, and that men so have been formed and the other living beings that possess a soul. Then, when he postulated Mind (νοῦς) as the arche of all movement, the Clazomenian linked all the layers of reality. For animate beings, Nous was sort of an internal faculty, but for inanimate things, it was an external force. It is not, therefore, surprising to find the places where it is stated that the plants also possess a certain degree of sensation and thought. In addition, Anaxagoras (and Empedocles) says that plants are driven by desire, that they have feelings, sadness and joy. Anaxagoras also asserts that plants are animals (ζῷα εἶναι), and as evidence of his claim that plants can feel “sorrow and joy” (λυπεῖσθσαι καὶ ἥδεσθαι), he mentions the changing of leaves. Despite the arguments of other ancient philosophers that plants and many animals do not breathe, the philosopher from Clazomenae was of the opinion that plants do breathe (πνοήν). Anaxagoras, moreover, in the (Pseudo) Aristotelian manuscript On plants was presented, together with Empedocles and Democritus, as the proponent of the thesis that plants have Mind and ability to think (γνῶσιν). The Mind is, according to Anaxagoras, present in all living beings (humans, animals and plants), and it is the same in all of them. The differences between these beings, finally, are not a consequence of essential difference among their souls, but a consequence of differences among their bodies, which either facilitate or hinder fuller functioning of Nous.
The work discusses a correlative relationship between the notions of the personal and the private in the context of biblical psalmist’s piety. Elements of anthropology (heart, soul, face) will obtain ...considerable importance, particularly the ideas of face and soul ( פנה and נפש ). These will be corresponding to the Greek idea of προσοπων (prosopon), person. The authors will insist on the distinction between the ideas of personal and private, but they will also recognize the interdependence of these ideas, in recognition that the individual and the societal, are both contributions in the building of the subject as the self. In Paul’s Hymn to Love (1 Cor. 13) the complementary nature between the personal and the private is evident. There we find both passive and active subject’s role claiming this double aspect of the human subject - personal and private. Discussion in this work follows longterm debates over the nature of the subject, its personality, and its privacy.
Toma Akvinski u povijest filozofije zasigurno zauzima mjesto jednog od najsustavnijih i najplodnijih mislioca svih vremena. U njegovom opusu možemo pronaći kako metafizičke i kozmološke, tako etičke, ...estetičke i epistemološke rasprave. U ovom ćemo se radu posvetiti jednoj od mnogobrojnih tema iz područja antropologije, a ta tema su strasti. Svrha je rada, stoga, ponuditi prikaz Tominog nauka o strastima i njihovog međusobnog odnosa. Važno je istaknuti da njegov nauk o strastima počiva na slici čovjeka kao složenog bića koje se sastoji po svojoj biti od duše i tijela. Stoga prvo poglavlje govori upravo to tome, te ono predstavlja preliminarno poglavlje za sva ostala u kojima je riječ o strastima. Strasti se, kao što ćemo vidjeti, dijele na šest požudnih i pet gnjevljivih. U završnom dijelu rada opisuje se odnos između gnjevljivih i požudnih strasti nakon čega slijedi analiza pojedinačnih strasti. Zaključak nudi jedan opći pregled nekih osnovnih značajki Tomine antropologije vidljivih u njegovom nauku o strastima, pri tom posebno ističući njegov naglasak na složenosti čovjeka od duše kao nematerijalnog principa i tijela kao materijalnog, te njihove intimne povezanosti.
Cilj je ovog članka ponuditi pregled dijela Tomine antropologije u kojem on razmatra dvije vrste moći koje nalazimo kod čovjeka: spoznajne moći i moći težnje. Spoznajne moći kao i moći težnje Toma ...dijeli na osjetilne i razumske, te ih razlikuje s obzirom na njihove objekte i načine aktualizacije. U prvom dijelu članka promatramo odnos duše i njezinih moći, postavljamo pitanje kako se moći međusobno razlikuju, te može li se bit duše svesti na neku od njezinih moći. Nakon toga prelazimo na spoznaju koju Toma dijeli na osjetilnu i razumsku. Jedno od pitanja koje nam se nužno postavlja jest pitanje uzroka podjele spoznaje na spomenute dvije vrste. Zadnja je tema vezana za osjetilnu i razumsku težnju,njihovu međusobnu razliku i činjenicu da je čovjek kao razumsko biće, za razliku od životinja, slobodno biće.
The objective of this article is to offer an overview of a segment of Thomas´ anthropology in which he is researching two kinds of faculties we find in a man: cognitive faculties and faculties of appetite. Cognitive as well as appetitive faculties Thomas divided into rational and sensitive and he differentiates them according to their respective objects and the way they are actualized. The first part of the article is dedicated to the relationship of the soul to its faculties, the question of how the faculties are distinguished amongst themselves and whether the essence of the soul can be reduced to any of its faculties. After that we will place our attention on cognitive faculties which are divided into sensitive and rational and there we will see why Thomas is dividing these two types of cognition. The final subject is connected to sensitive and rational appetite, their mutual difference, and the fact that a man as a rational being, unlike animal, is a freeagent.
Unter den Gnomen Heraklits, in denen der Tadel gegenüber verschiedenen Formen der damaligen hellenischen Götterverehrung, bzw. der Ausübung von kultischen Handlungen vorgebracht wird, heben sich ...diejenigen hervor, die sich auf die Mysterienriten und die Mysterienkulte beziehen. Darunter werden bei Heraklit einerseits die eleusinischen und dionysischen, bzw. Orphischdionysischen Mysterien verstanden, und andererseits gewisse Elemente des Mysterienkultes in der Verehrung des chthonischen Dionysos, was in den Gnomen über das lenäische Fest und über die Lenen und Bakchen als Teilnehmer an diesem Fest zum Ausdruck kommt. Hinter Heraklits Angriff gegen Mysterienkulte verbirgt sich eigentlich die Auseinandersetzung mit den Orphikern, die ihre Lehre von der Unsterblichkeit der Seele mit dem Mythos von Dionysos Zagreus oder dem chthonischen Dionysos in Verbindung setzen. Im Gegensatz zur orphischen Überwindung des Todes durch das unsterbliche Leben der Seele und die Trennung von Seele und Leib, wird bei Heraklit die Einsicht in die Selbigkeit und Einheit von Leben und Tod gewonnen, sowie in die sterbliche Unsterblichkeit der sich selbst einverleibenden Seele. Der unheiligen und scheinbaren Einweihung der kultischen Mysterien setzt Heraklit die wahre Einweihung in das Geheimnis des Weisen entgegen, die in der Selbsterkenntnis als der Homologie zwischen dem Logos der menschlichen Seele und dem immer seienden Logos selbst besteht.
Gdje je nestala duša? Domazet, Anđelko
Crkva u svijetu,
2021, Letnik:
56, Številka:
3
Journal Article
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U ovom radu polazimo od konstatacije da današnje filozofske rasprave o slici čovjeka (antropologija) stoje pod snažnim utjecajem prirodoznanstvenog mišljenja. Posljednjih desetljeća u filozofiji duha ...prevladava fizikalizam koji se oslanja na uspjehe modernih prirodnih znanosti. Iz toga zatim proizlazi stav da je potrebno odbaciti neke bitne vidove slike čovjeka, poglavito one koji se tiču čovjekova odnosa prema transcendenciji, kao i njegove sposobnosti za etičko djelovanje. U današnjem kulturnom i znanstvenom kontekstu izgubio se svaki trag onome što smo stoljećima u kulturnoj povijesti, u povijesti religija, u filozofiji i teologiji nazivali imenom „duša“. Pojam „duša“ nije više predmet studijskog izučavanja, tek je još retorička ili pjesnička figura, riječ kojoj se pridaje puka simbolička vrijednost u popisu uhodanih pobožnih izraza religioznog jezika. U prvom dijelu rada, koji nosi naslov „Sudbina duše u doba znanosti“, pratit ćemo progresivno iščeznuće pojma ljudske duše u filozofiji, psihologiji i neuroznanostima. Moderne znanosti radije koriste pojmove kao što su: ja, svijest, subjektivnost, um, psiha, mozak, duh, a sasvim rijetko „duša“. U drugom i glavnom dijelu rada, pod naslovom „Ponovno misliti dušu u kulturi prožetoj znanstvenim duhom“ pokušat ćemo ukazati na potrebu ponovne aktualizacije pojma duše, s ciljem da se nadiđe scijentistička vizija stvarnosti i antropološki redukcionizam. Najprije ćemo razmotriti biblijsko značenje riječi „duša“, kao i njezinu funkciju u teološkom govoru. Nakon toga prikazat ćemo neke aktualne teološke pokušaje da se progovori o ljudskoj duši u obzorju današnjih znanstveno-filozofskih rasprava.
Svrha ovog doprinosa sastoji se u jednom, koliko je to uopće moguće, sažetom prikazu aktualnosti zaboravljenog pojma ljudske duše, kao i pokušaju da se taj pojam učini razumljivim suvremenom čovjeku u kontekstu prirodoznanstvene slike svijeta. Pojam ljudske duše i danas može biti „prijenosnik“ cjelovite i smislene vizije kršćanske slike čovjeka.
In this paper, we start from the statement that today's philosophical discussions on the image of man (anthropology) are strongly influenced by scientific thinking. In recent decades, physicalism prevails in the philosophy of the spirit, which relies on the successes of the modern natural sciences. From this then follows the view that it is necessary to reject some essential aspects of the image of man, especially those concerning man's relation to transcendence, as well as his capacity for ethical action. In today's cultural and scientific context, every trace of what we have called the "soul" for centuries in cultural history, in the history of religions, in philosophy and theology, has been lost. The term "soul" is no longer the subject of study, it is only a rhetorical or poetic figure, a word that is given a mere symbolic value in the list of common pious expressions of religious language.
In the first part of the paper, entitled "The Fate of the Soul in the Age of Science", we will follow the progressive disappearance of the concept of the human soul in philosophy, psychology and neuroscience. Modern sciences prefer to use terms such as: me, consciousness, subjectivity, mind, psyche, brain, spirit, and very rarely "soul". In the second and main part of the paper, entitled "Rethinking the Soul in a Culture Imbued with Scientific Spirit", we will try to point out the need to re-actualize the concept of the soul, in order to overcome the scientific vision of reality and anthropological reductionism. We will first consider the biblical meaning of the word "soul," as well as its function in theological discourse. After that, we will present some current theological attempts to talk about the human soul in the context of today's scientific and philosophical discussions.
The purpose of this contribution consists in one, as far as possible, concise account of the actuality of the forgotten concept of the human soul, as well as an attempt to make this concept understandable to modern man in the context of the natural-scientific picture of the world. The concept of the human soul can still be a "transmitter" of a complete and meaningful vision of the Christian image of man.
Celotno besedilo
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DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK
Eine der grundlegenden menschlichen Bestimmungen ist die, dass der Mensch ein sich bildendes Wesen ist. Den Grund dafür findet die philosophische Tradition in seiner geistigen Seele. Für Humboldt und ...seine Universität beispielsweise, ist die Seele der Grund dieses Prozesses. Die zeitgenössische Bildungsphilosophie, namentlich die Pädagogik und die ihr verwandten Wissenschaften, vermeiden jedoch (völlig) die Rede über die Seele hinsichtlich der Erziehung und besonders hinsichtlich der Bildung. Dies führt bereits zur zentralen These des Artikels, welche wie folgt zusammengefasst werden kann: Bildung kann und darf nicht auf die Rezeption von Wissen und Fähigkeiten bzw. Fertigkeiten im Sinne bloßer Qualifizierung reduziert werden, sondern muss zu ihren tiefsten Grundlagen zurückkehren, welche sich gleichzeitig als grundlegende Bestimmungen bzw. Perspektiven der Bildung überhaupt darstellen: Mit der Öffnung zur Ganzheit der Welt kommt die Seele (Person) innerhalb der Bildung bei sich selbst an. Hiermit aber führt sich die Bildung nicht ausschließlich auf die theoretisch-spekulative Art der Annahme und der „Prozessierung“ des Wissens zurück oder zielt ausschließlich auf den moralisch-sittlichen Aspekt; vielmehr wird darauf verwiesen, dass der Mensch in seiner Gesamtheit und Eigenart in ihren Mittelpunkt gestellt wird. Die zentrale These des Aufsatzes wird durch vier tragende Kapitel entfaltet: Im ersten, welches zudem als Ausgangspunkt gilt, wird die griechisch-platonische Denktradition im Hinblick auf die Bildung erörtet, indem dabei die Zwei entscheidenden Begriffe, imago (Bild) und imitatio (Nachahmung), hervorgehoben werden. Im zweiten beziehen wir uns auf zwei – unserer Ansicht nach – Schlüsseltheoretiker, W. v. Humboldt und G. F. W. Hegel, die, jeder auf seine Weise, die „Seele“ der Bildung durch die Begriffe der Universalität in Form der Losreißung vom Partikularen und der Freiheit in Form der Einsamkeit oder Losreißung von der Menge beobachten. Die vorgestellten Darstellungen heben auf keinen Fall eines der wichtigen Merkmale der Bildung auf, die Ausbildung, die im dritten Kapitel erörtert wird, wobei man zur Kenntnis geben möchte, dass sie, wenn sie authentisch sein soll, auch die „Ankunft der Seele bei sich selbst“ berücksichtigen muss. Die abschließenden Ausführungen im vierten Kapitel schildern die Situation derzeitiger Bildung, beispielsweise das Abgleiten in den Funktionalismus und in die reine Praxis sowie das Ausbleiben jeglicher Idee davon, was im Endeffekt die Folge der „Vertreibung des Geistes aus der Bildung“ ist (K. P. Liessmann).
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