The article is devoted to the study of the concepts of ‘nature’ and ‘the nature of God’ in the theology and religious philosophy of Alvin Plantinga. The essence of his position: God does not fall ...under the laws of reason; he is not determined by them, but can be comprehended with the help of reason. Plantinga notes that the properties and qualities of God belong exclusively to him, and are not do not originate in our mind. Plantinga’s argument leads to the assumption that God has neither ‘existence’ nor ‘nature’ as rational categories; he has chosen to be such completely freely, just as he creates the world completely freely. The most dangerous fallacy of any form of metaphysical naturalism is the loss of faith in God and criticism of the divine existence itself. Plantinga introduces the idea of proper function, according to which there is a pre-established harmony between God and the world. He formulates three key points of naturalism: undermining the idea of supreme harmony, rejection of eternal truths, and the impossibility of unshakable faith. If we proceed from theism, then God is not in any nature at all. However, the following assumption will also be wrong: God has his nature. In this regard, it can be assumed that God does have a nature, but in a potential, not an actual form. From the theological point of view, God possesses a nature; however, it is so immanently inherent in him that it cannot be distinguished as a ‘property’ or essence. Therefore, the concept of ‘nature’ is interpreted differently in theology and metaphysics. The nature of God is revealed not in reason, but in faith.
The article is devoted to the study of the concepts of ‘nature’ and ‘the nature of God’ in the theology and religious philosophy of Alvin Plantinga. The essence of his position: God does not fall ...under the laws of reason; he is not determined by them, but can be comprehended with the help of reason. Plantinga notes that the properties and qualities of God belong exclusively to him, and are not do not originate in our mind. Plantinga’s argument leads to the assumption that God has neither ‘existence’ nor ‘nature’ as rational categories; he has chosen to be such completely freely, just as he creates the world completely freely. The most dangerous fallacy of any form of metaphysical naturalism is the loss of faith in God and criticism of the divine existence itself. Plantinga introduces the idea of proper function, according to which there is a pre-established harmony between God and the world. He formulates three key points of naturalism: undermining the idea of supreme harmony, rejection of eternal truths, and the impossibility of unshakable faith. If we proceed from theism, then God is not in any nature at all. However, the following assumption will also be wrong: God has his nature. In this regard, it can be assumed that God does have a nature, but in a potential, not an actual form. From the theological point of view, God possesses a nature; however, it is so immanently inherent in him that it cannot be distinguished as a ‘property’ or essence. Therefore, the concept of ‘nature’ is interpreted differently in theology and metaphysics. The nature of God is revealed not in reason, but in faith.
Abstract
Since the publication of Toshihiko Izutsu's The Structure of Ethical Terms in the Qurʾan in 1959, scholars of Islam have recognized that gratitude (shukr) is central to the ethico-religious ...worldview conveyed by the Qurʾān. Izutsu further developed this analysis in God and Man in the Qurʾan and Ethico-Religious concepts in the Qurʾan. Ida Zilio-Grade enhances our understanding by providing linguistic analysis of shukr, and Atif Khalil examines the understanding of shukr in Sufi texts. This paper draws the connections between these three approaches. It expands upon Zilio-Grade's linguistic analysis by examining the root sh-k-r and analyzing the differences between the uses of shākir (thankful) and shakūr (ever-grateful) when used in relation to the human being and when used in relation to God. It then demonstrates that expanding the analysis of contextual semantic fields employed by Izutsu to include intertextual semantic fields reveals how shukr is related to the cognitive faculties of the human being. The paper concludes by examining how authors such as a-Ghazālī (d. 505/1111), al-Tilimsānī (d. 773/1291), and Aḥmad al-Tijānī (d. 1230/1815) addressed the paradoxes to which this Qurʾānic presentation of shukr gives rise.
In this article the author confirms a well known Aristotle's statement on Thales being the first philosopher. By carefully analyzing the Metaphysics, On the Heavens and On the Soul, one can find ...relevant paragraphs which support the Stagirite's remark about a wise man of Miletus as the founder of something which would later become known as the "Greek wonder". When interpreting here quoted Aristotle's statements there are three key points: 1.) The Earth rests on the water (Met.983b21-22; Cael.294a28), 2.) Water is the material cause of all things (in Met.983b19-21 the water is mentioned as the arche, and before that in Met.983b7 it is said that for the majority of the first philosophers the principles which were of the nature of matter were the only principles of all things), and 3.) All things are full of gods (De an.411a7-8; it is also added that the magnet is alive; for it has the power of moving iron, De an.405a19-21). After reconstruction of Stagirite's writings on Thales it was determined that his significance for philosophy lies in the fact that he, having considered the whole variety of known world, detected a unique principle which lies, or, even better, underlies beneath self-evident and obvious variety. In fact, when Milesian proclaimed the water as the first principle of all things, he tried, in a "natural" and scientific manner, without myths and supernatural forces, to explain the whole of cosmos. Thus, he gained the reputation of "the founder of philosophy".
PROBLEM (A)CZASOWOŚCI BOGA Łagosz, Marek
Studia philosophiae christianae,
2020, Letnik:
56, Številka:
1
Journal Article
Odprti dostop
This paper considers the problem of the (a)temporality (un-changeability) of God, which is analysed from a dialectical point of view – especially from an Hegelian perspective. The conclusion we argue ...for is that the temporality (changeability) of God is very different from the temporality of the physical world because the former is not determined by the principle of causality.
In my article I compare two different approaches to a problem of Christian dogma in the shape of classical metaphysical language of ancient Church councils: 1) the proposition of Vladimir Solovyov to ...rethink metaphysics but to treat it as a still legitimate expression of the very centre of Christianity, and 2) that of Bernhard Welte to rethink Christianity without classical metaphysics. By comparing not only plain theses of both authors but also their historical context I discuss a paradoxical possibility of agreeing with Solovyov (and not with Welte) in our time of «a long farewell to metaphysics» by an attempt to make use of contemporary knowledge of ancient Christianity. This perspective gives a possibility to rethink also present-day Christianity without loosing the continuity of Church tradition which by the letter is always trying – just like nowadays – to find the spirit of dogma.
The text examines the categories of partiality and wholeness in light of art and its adequate understanding. The categories are understood not simply as describing certain objective state, but also ...as orientations in worldview and interpretation which assume their own objectivity. The essence which defines the orientation and its objectivity we identify through the referring to the metaphysical consciousness term “spirit”. We relate the categories to accompanying concepts, among which the concepts of chaos and order.
Celotno besedilo
Dostopno za:
DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK
The article shows that being in Martin Heidegger’s philosophy is not free from the language of values. German philosopher defined values as “objectified human purposes” and criticized traditional ...axiology for its separation of facts and values. Instead, he postulated “thinking of being”. Thus, I investigate the issue of criteria which could let us claim we do think being (Sein), not beings (Seiende), i.e. a metaphysical understanding of being. Next I go on to argue for the thesis that critique of values that Heidegger proposes, coming out of the notion of being which is not axiologically neutral. In later part I present arguments for the thesis that the concept of being could only emerge in the era of the will to power. Eventually I show how the philosophy of being essentially precludes the inclusion of the body into its discourse.
The aim of this paper is to show the close connection between the question of the metaphysical notion of the Beginning (arche) in Ancient Greek philosophy and the aesthetical perception of the male ...form. The philosophical notion of “arche” and all abstract-theoretical thought, I conclude, is part of the organic mythological perception represented in the numerous kouroi statues that show the idealized male body.
Celotno besedilo
Dostopno za:
DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK
