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).
Duhovnost bez Boga Vujica, Kristina; Tanjić, Željko
Bogoslovska smotra,
02/2021, Letnik:
91, Številka:
1
Journal Article, Paper
Recenzirano
Odprti dostop
U ovom članku bavimo se pitanjem duhovnosti bez Boga razrađenim u filozofiji francuskog filozofa i ateista Andréa Comte‑Sponvillea. Najprije se nameće zahtjev predstaviti autora kao novo ime u ...hrvatskom teološkom diskursu. Potom se bavimo jednim važnim dijelom njegove filozofije koji se odnosi na duhovnosti bez Boga kakvu obrazlaže unutar svojeg materijalističkog i ateističkog svjetonazora. U njegovoj interpretaciji pitanje je razrađeno na filozofsko‑religijskom području koje zahtijeva i takav pristup. Stoga polazimo od njegova razumijevanja duha unutar naturalističke, materijalističke i imanentističke pozicije, gdje je duh shvaćen proizvodom prirode i njome potpuno objašnjiv. To povlači implikacije shvaćanja duha u okviru determinizma i redukcionizma, gdje je zanijekana sloboda volje. Jednako je i na području duhovnosti, gdje Comte‑Sponville smatra da je duhovnost prirodna kao što je i duh prirodan. Stoga duhovnost bez Boga ne smatra proturječnom, čak štoviše, u svojim duhovnim iskustvima drži da mu je ateizam prednost. Govoreći o svojem mističnom iskustvu, naslanja se na budističku misao gdje pronalazi mogućnost objašnjenja misterija i apsoluta spram svijeta i zbilje. Na tragu tih dvaju pitanja: pitanja duha i duhovnosti bez Boga, ispitat ćemo utemeljenje takve misli i prakse vodeći se njegovom razradom unutar filozofskog diskursa kao i budističke tradicije. Comte‑Sponville nastoji ono duhovno, neizrecivo i otajstveno staviti u središte ljudskog interesa i to je velik doprinos suvremenoj filozofskoj misli. Uspijeva li duhovnost, makar s ateističkim predznakom, opstati bez pozivanja na Boga i religiju, pitanje je koje nas ovdje osobito zaokuplja.
The article engages with the issue of spirit and spirituality in the work of André Comte‑Sponville. The authors’ starting point is his understanding of spirit within the naturalistic position that denies its freedom and sees it as a product of nature. This points towards the fundamental problem of determinism and denial of freedom that Comte‑Sponville postulates when it comes to spirituality. Relying on the Buddhist tradition, he attempts to ground spirituality that is free of God and religion. However, the difficulty arises when it comes to understanding of negation that, in Buddhist as well as Comte‑Sponville’s sense, ends in affirmation of, on the one hand, Nirvana and, on the other hand, Comte‑Sponville’s trust towards reality and everything that is. His concept of absolute that is without consciousness, will, or mind ends in spirituality that diminishes itself, insofar as it is revealed as just another human projection, while the practice of liberation from ego does not show that the ego does not participate in its own liberation from itself. The irruption of the spirit that questions every imaginable certitude presupposes the claim that the spirit transcends its own determinacy and that the irruption of the spirit can only be real out of freedom. The most excellent achievement of the spirit is love for which it is capable and which it recognises in the call of the absolute that has a face. Comte‑Sponville tries to put what is spiritual, unutterable, mysterious into the centre of human reflection and that is a great contribution to philosophical thought.
Kriza tijela Todorović, Tanja; Rupčić Kelam, Darija; Janeš, Luka ...
JAHR (Rijeka ),
01/2022, Letnik:
12, Številka:
2
Journal Article
Recenzirano
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Višestruke su posljedice krize na ljudsku psihu i tijelo, a u ovom radu evaluirat ćemo na koji se način ponajprije umjetnici i filozofi nose s krizama u društvu te kolika je snaga i propulzivnost ...kreativnog umjetničkog izražavanja pri suočavanju s aktualnom pandemijskom krizom. Na primjerima avangardnih pokreta uočavamo da su umjetnici u doba kriza zauvijek promijenili formalne karakteristike umjetnosti, umjetničkog djela, ali također i samo razumijevanje umjetničkog procesa. Povijesnim osvrtom izvodimo hipotezu da su pojedini umjetnički pravci u doba aktualne krize uspjeli opstati na periferiji upravo zbog duha avangarde koji nose u sebi. Filozofija, pak, reflektira krizu sinkrono s novim umjetničkim pokretima, te se čini da i „postmoderna umjetnost“ i fenomenologija idu usuprot same realnosti. U diskurzivni centar rada postavljamo analizu samog tijela koje je, postavljamo hipotezu, tradicionalno bivalo zanemareno i često stavljano na najnižu poziciju ontološke ljestvice pri mnogobrojnim filozofskim pokušajima kroz povijest. Zaključno, nastojat ćemo adekvatno argumentirati temeljnu hipotezu članka da je tijelo samo ekspresija krize, a da njezinu dublju osnovu valja tražiti u ljudskoj psihi i strukturama subjektivnosti koje su je uvjetovale. Pri čemu nastojimo „rasplesati“ i „raživotiti“ digitalnu tehničku statiku aktualnog stanja socijalne distance uzrokovane pandemijskom krizom, prilazeći joj kao svojevrsnoj sublimaciji povijesnih kriza koje su joj prethodile.
There are many consequences of the crisis on the human psyche and body. In this paper, we will evaluate how artists and philosophers deal with society in crisis, as well as how strong and propulsive art practice is in the current pandemic crisis. Following the examples of avant-garde movements, it must be noted that artists in times of crisis forever changed the formal characteristics of art, artwork, and the understanding of the artistic process. With a historical review, we hypothesize that some art movements in the era of the latest crisis managed to survive on the periphery because of the avant garde spirit they carry. Philosophy reflects the crisis synchronously with the new artistic movements, and both the art and the phenomenology seem to go against reality itself. The analysis of the body, which has traditionally been philosophically neglected and often placed at the lowest position of the ontological scale, returns to the center. We will try to adequately argue on the hypothesis that the body is only an expression of the crisis. Its deeper basis should be found in the human psyche and the structures of subjectivity that conditioned it. In doing so, we strive to “dance up” along with “liven up” digital tech statics of the social and physical distance carried out by the pandemic crisis, approaching it as a kind of the causal sublimation of the crises that preceded in the loop of history.
Studija proučava Pavlov poticaj Timoteju u 2 Tim 1,6-24 pod vidom praktične pouke služiteljima Riječi. Prvi dio studije (1.) analizira literarni smještaj, strukturu i retoriku odlomka u 2 Tim 1,6-24 ...i detektira razloge uvjerljivosti fiktivnog poticaja, te izvodi poučke za formuliranje ekshortacije služiteljima Riječi: ona treba biti smještena u
životni kontekst služitelja Riječi (1.1.) i utemeljena na detaljnoj ekspoziciji (1.2.) te uključivati kompleks spasonosnih činjenica, koje utječu na cjelokupnu osobnost služitelja Riječi (1.3.). Drugi dio studije (2.) analizira lik Timoteja u 2 Tim 1,6-14 i pokazuje da je on kao Pavlov nasljednik u jedincatoj službi dan kao model služiteljima Riječi, a ne crkvenim upraviteljima (2.1.). Analiza podsjetnika Timoteju
u 2 Tim 1,6-8 otkriva osnovnu značajku autentičnog služitelja Riječi, koja ga razlikuje od formalnog služitelja i koja se očituje samo u situaciji navještaja osporavane Riječi. Autentični služitelj ima karizmu
od Boga, te slijedi dinamiku Riječi i izlaže sebe poradi Riječi za spasenje drugih (2.2.2.). Formalni služitelj nema karizmu od Boga, te u navještaju slijedi ljudsku logiku i sputava osporavanu Riječ (2.2.1.). U
zaključku studije iznose se glavni rezultati i ukazuje na važnost crkvenog priznanja karizme Riječi, koje se može očitovati na razne načine, formalne i neformalne.
The study explores Paul’s exhortation to Timothy in 2 Tim 1,6-14 as a practical lesson to the servants of the Word. The first part of the study (1.) examines the literary setting, structure and rhetoric of 2 Tim 1,6-14, it detects the reasons which make the exhortation compelling, and it deduces practical lessons for the formulation of the exhortation to the servants of the Word: it has to be placed in the servants’ life setting (1.1.), based upon a detailed exposition (1.2.) and contain salvific facts which influence the entire personality of the
servants (1.3.). The second part of the study (2.) observes the figure of Timothy and shows that he, as Paul’s successor in a unique service, is given as a model of the servants of the Word, not the church leaders (2.1.). The analysis of Paul’s reminder to Timothy in 2 Tim 1,6-8 discloses the fundamental characteristic of the authentic servant of the
Word, which distinguishes him from the formal servant and is evident only in the situation of the proclamation of the contested Word. The authentic servant has a charisma from God, so he follows the dynamic of the Word and exposes himself on behalf of the contested Word for the salvation of others (2.2.2.). The formal servant does not have the charisma, so he follows the human logic and holds back the contested Word (2.2.1.). The conclusion of the study summarizes the results and points out the importance of the ecclesiastic recognition of the charisma of the Word, which can be articulated in various ways, formal and informal.
Je li papa Franjo katolik? Matulić, Tonči
Nova prisutnost,
07/2021, Letnik:
XIX, Številka:
2
Journal Article
Recenzirano
Odprti dostop
Članak je prošireno te izvorima i literaturom opremljeno predavanje pod naslovom »Je li papa Franjo katolik?«, održano 21. travnja 2021. godine na društvenim mrežama Hrvatskoga nadzemlja, službenog ...projekta Ureda za mlade Splitsko-makarske nadbiskupije. Autor u članku pokazuje i dokazuje da pitanje »Je li papa Frano katolik?« boluje od medijskog senzacionalizma, s jedne strane, i neutemeljenog i pretjeranog žara za obranom crkvenoga nauka i discipline od, ipak, etički opravdanoga, teološki neupitnoga i ekleziološki prihvatljivoga drukčijeg katoličkog stila i mentaliteta pape Franje, s druge strane. U tom smislu autor u članku predstavlja neke povijesne primjere, upućuje na crkvene učiteljske izvore, posebno na nauk Drugoga vatikanskog koncila, iznosi kritičke teološke analize i nudi prikladne teološke argumente pomoću kojih se razabiru prava narav i motivi zabrinutosti crkvenih kritičara pape Franje. Volja za »osvajanjem prostora Crkve« i čuvanjem statusa quo, ustrajavanje na plitkom uvjerenju »da se tako uvijek radilo«, okamenjeni mentalitet koji odbija poziv na obraćenje i misijsku preobrazbu crkvenih struktura i pastoralnog djelovanja otkrivaju se kao glavne zapreke u prihvaćanju drukčijeg stila, novih gestâ i nekih izjava pape Franje koji ga nedvosmisleno potvrđuju zrelim plodom koncilske obnove Crkve i istinskim darom Duha Svetoga Crkvi koja »u vlastitom krilu obuhvaća grješnike te je u isti mah i sveta i potrebna čišćenja – neprestano kroči putem pokore i obnove« (Lumen gentium, 8).
The article was expanded and equipped with sources and literature, a lecture entitled »is Pope Francis a Catholic«, held on April 21, 2021 on social networks of the Croatian Aboveground, the official project of the Youth Office of the Split-Makarska Archdiocese. In the article, the author shows and proves that the question »is Pope Francis a Catholic« on the one hand suffers from media sensationalism and on the other suffers from the unfounded and excessive zeal for the defence of ecclesiastical doctrine and discipline from, however, the ethically justified, theologically unquestionable and ecclesiologically acceptable different Catholic style and mentality of Pope Francis. In this sense, the author presents some historical examples, refers to church teaching sources, especially the teachings of the Second Vatican Council, presents critical theological analyzes and appropriate theological arguments to understand the true nature and motives of the concerns of church critics of Pope Francis. The will to »conquer the space of the Church« and preserve the status quo, the insistence on the shallow conviction »that so has always been done«, the petrified mentality that rejects the call to conversion and missionary transformation of church structures and pastoral action are revealed as major obstacles to embracing a different style, new gestures and some unexpected – critical – statements of Pope Francis which unequivocally confirm him as a ripe fruit of the conciliar renewal of the Church and a true gift of the Holy Spirit to the Church for the 21st century. In this sense the statement of the Second Vatican Council should be borne in mind: »While Christ, holy, innocent and undefiled (Heb. 7:26), knew nothing of sin (2 Cor. 5:21), but came to expiate only the sins of the people (Cf. Heb. 2:17), the Church, embracing in its bosom sinners, at the same time holy and always in need of being purified, always follows the way of penance and renewal« (Lumen gentium, 8).
Kroz cijeli Novi zavjet nalazimo poticaje da oponašamo ili slijedimo primjer Krista, Pavla, pa čak i nekih drugih pobožnih ljudi. U Poslanici Filipljanima nalazimo taj poticaj da oponašamo, pripojen ...Pavlovoj teologiji progresivnog posvećenja. Posvećenje je u Filipljanima prikazano kao suobličavanje Kristu kroz spoznaju Njega, koja dolazi kroz trojni način Božje riječi (apostolskog učenja), unutarnjeg djelovanja Božjega Duha i oponašanja Krista, apostola Pavla i drugih pobožnih primjera. Pokušat ćemo oblikovati biblijsku teologiju posvećenja kroz oponašanje, ograničeni u svojoj analizi na Poslanicu Filipljanima. Prvi dio ovoga članka osvrće se na učenje o posvećenju u Filipljanima, s naglaskom na odlomke gdje Pavao izravno postavlja to pitanje: Filipljanima 1,9-11. 27-29; 2,12-16; 3,1-15. Drugi nas dio članka uvodi u biblijsko učenje o oponašanju, a zatim se osvrće na silaznu spiralu oponašanja: oponašanje Krista (Fil 2,5), oponašanje Pavla (Fil 3.17a; 4,9) i oponašanje Pavlovih vjernih oponašatelja (Fil 3,17b). U zaključku ćemo vidjeti da su oponašanje Krista i Njegovih vjernih oponašatelja sredstvo progresivnog posvećenja, sredstvo koje je i važno i često zanemareno, kako od onih koji bi trebali služiti kao primarni primjeri pobožnosti (duhovni vođe) tako i od onih koji bi se trebali učiti oponašanju.
Throughout the New Testament, we find exhortations to imitate or follow in the
steps of Christ, Paul and even some other godly people. In the Epistle to the Philippians, we find this exhortation to imitate incorporated into a Pauline theology
of progressive sanctification. Sanctification in Philippians is portrayed as a conforming
to Christ through the knowledge of Him, which comes through tripartite
means of the Word of God (the Apostolic teaching), the internal work of God’s
Spirit and the imitation of Christ, the Apostle Paul and other godly examples. We
will aim at forming a biblical theology of sanctification through imitation restricted
in our analysis to the Epistle of Philippians. First part of the article reviews
the teaching of sanctification in Philippians, with an emphasis on passages where
Paul directly addresses this issue: Philippians 1:9-11, 27-29; 2:12-16; 3:1-15. Second
part of the article introduces us to biblical teaching on imitation, and then
it reviews a downward spiral of imitation: imitating Christ (Phil. 2:5), imitating
Paul (Phil. 3:17a; 4:9) and imitating Paul’s faithful imitators (Phil. 3:17b). In the
conclusion, we will see that imitation of Christ and His faithful imitators is a means
of progressive sanctification that is both important and often neglected, both
by those who should serve as primary examples of godliness (spiritual leaders)
and those who need to learn by imitating
The Cenomanian–Turonian boundary (CTB) in the Ćićarija Mountain region (northern Istria, Croatia) is characterized by calcisphere limestone successions with a firmground and glauconite horizon, ...bioturbated intervals, tempestites, and slumped structures as well as microbially laminated and organic-rich interbeds deposited in the northwestern part of the intra-Tethyan Adriatic Carbonate Platform (AdCP). Compilation of the results from three studied sections (Vodice–Jelovica, Martinjak and Planik) of litho-, bio-, and microfacies analyses, X-ray diffraction, SEM, EDS, and stable isotope analyses allowed reconstruction of marine paleoenvironmental conditions during this time period. Shallow-marine carbonate deposits of the Milna Formation underlie a drowned-platform succession of the Sveti (Sv.) Duh Formation. The contact between these two formations is sharp and commonly marked by slumped deposits. The Sv. Duh Formation consists of about 100 m of calcisphere wackestone enriched in organic matter. The results of preliminary δ
13
C and δ
18
O stable isotope analyses indicate the influence of the global Oceanic Anoxic Event (OAE2) on the deposition of this carbonate succession. Anoxic and hypoxic conditions in the water column lead to major changes in the shallow-marine carbonate system of the AdCP. Numerous benthic foraminifera declined during that time, but planktonic foraminifera and calcareous dinoflagellates diversified and expanded greatly. The results of this research provide new insights into the character of the CTB interval in this part of the Tethyan realm. Local and regional synsedimentary tectonics combined with global upper Cretaceous sea-level dynamics allows the correlation of the investigated deeper-marine lithostratigraphic units with OAE2.
The Bible, which is indisputable regarded as the inspired word of God, is written under the inspiration of the Holy Spirit. Man, as an earthen vessel, was used by the Holy Spirit to pen the ...revelation of God’s truth in Jesus Christ. The Holy Scriptures are “God breathed” words to the Church and are key in interpreting and fulfilling God’s telos for creation. This write-up wishes to emphasize and survey the critical role of the Holy Spirit in the Scriptures. Due to the inspiring role of the Spirit, the word of God is not a dead letter, rather a life-giving word that spills new life into the believer and the Church. Precisely this connection of Spirit and letter marks the Holy Scripture as living and active and conveys the desired transformative dimension for the individual believer and the faith community.
In dieser Arbeit wird vorgestellt die Entwicklung einer notwendigen Idee des Systems, die die wahre Form der Philosophie als Wissenschaft darstellt, wie es in Schellings späterem Denken, besonders ...während seiner Erlangen Vorlesungen von 1821 ausgeführt wurde. Schelling zeigt, dass das absolute Subjekt, das sich von einer Wissensform zur anderen bewegt, das über alle bestimmten Systeme erhobene Totalsystem bildet, und dadurch die Selbsterkenntnis erlangt, welche der wahre Inhalt der Philosophie als Wissenschaft ist. Das wahre philosophische Wissen ist das, was sich der Bewegung des absoluten Subjekts widersetzt, wodurch das menschliche Bewusstsein als das Bewusstsein des absoluten Subjekts ausgebildet wird. Nur die Philosophie als Wissenschaft kann den Menschen zur höchsten Wissen über das Bewusstsein des absoluten Subjekts als sein eigenes Bewusstsein führen und bringen.
U radu analiziramo profetski ton u romanu Zlatno runo Borislava Pekića, njegove uvide o budućnosti čoveka kao vrste. Istražujemo odnos ovog sedmotomnog romana prema najvažnijim civilizacijskim ...pitanjima kao što su ljudska sloboda ili odnos prema religiji. Razmatramo dalje kako vreme i prostor determinišu stavove Borislava Pekića prema idealu slobode, brojnim pokušajima njegove realizacije i stalnim osujećenjima u dugom hodu istorije civilizacije. Pokušavamo da proniknemo u način na koji su tradicija biblijskog proroštva ili profetski zanos pojedinih književnika koji mu prethode mogli uticati na piščeve apodiktičke sudove koje srećemo na stranicama Zlatnog runa.
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