Prilog donosi prikaz i kritičku analizu epistemologije religije Johna Hicka, jednoga od najznačajnijih filozofa religije u prošlom stoljeću. Hickova epistemologija, osobito njezini središnji pojmovi ...poput »iskušavanja kao« i »eshatološke verifikacije«, nastoji etablirati smislenost i racionalnost religijskih tvrdnji pokazujući kako je religijsko iskušavanje svijeta epistemološki jednakovrijedno kao i ono naturalističko. Autor priloga nastoji upozoriti na neke poteškoće Hickove pozicije, osobito na manjkavost njegova razumijevanja religijske vjere. U konačnici, Hickova se epistemologija religije u većem svojem dijelu pokazuje problematičnom stoga što s jedne strane u potpunosti ovisi o subjektivnom religioznom iskustvu te s druge strane isključuje u potpunosti propozicijski aspekt vjere.
The aim of this paper is to provide an overview and critical analysis of John Hick’s epistemology of religion. Hick was one of the most influential philosophers of religion in the last century. Hick’s epistemology, especially its central concepts like “experiencing as” and “eschatological verification,” aims to establish the meaningfulness and rationality of religious claims by showing that the religious experience of the world is an epistemological equivalent to the naturalistic one. The author points out some difficulties of Hick’s position, especially the inadequacy of his understanding of religious faith. Ultimately, Hick’s epistemology of religion is for the most part problematic because, on the one hand, it depends entirely on the subjectivity of religious experience, and on the other, it completely excludes the propositional aspect of faith.
Nakana je priloga izložiti pojam tjeskobe nadahnut suvremenim filozofijskim nacrtima, osobito egzistencijalnim filozofijama kršćanskog nadahnuća Sørena Kierkegaarda i Paula Tillicha. Tjeskoba o kojoj ...je ovdje riječ nije »stvar« psihopatologije, već je radije egzistencijalna i ontološka u svojoj naravi. Ona stalno prijeti čovjeku kao trajno prisutna mogućnost smrti i neuspjeha. Čovjek je stoga ne može dokinuti, već ona, ispravno usvojena, u konačnici predstavlja njegovu autentičnu mogućnost samoozbiljena. Izvor je ontološke tjeskobe u čovjekovoj »konačnosti« mišljenoj kao jednoj od temeljnih »komponenti« ljudske egzistencije. Kod spomenute dvojice filozofa upravo tako mišljena tjeskoba predstavlja središnje antropologijsko učenje: ona je stanje u kojem postajemo svjesni mogućnosti vlastitog nebitka. No, svijest o nebitku implicira i pitanje o bitku, odnosno, onoj moći koje daje svemu što jest da jest i koja se u svemu što jest naslućuje. Time nam tjeskoba otvara pitanje o onoj zbilji koju tradicionalna filozofija kao i kršćanska teologija nazivaju Bogom.
The intention of this contribution is to present the concept of anxiety as understood by contemporary philosophical approaches, especially those of existential philosophies of Søren Kierkegaard and Paul Tillich, inspired by Christianity. Anxiety, as discussed here, is not a matter of psychopathology, but is rather existential and ontological in its nature. It constantly threatens the human being as a permanently present possibility of death and failure. The human being can, therefore, not avoid it; instead, anxiety, properly embraced, actually presents his/her authentic possibility of self-realization. The source of ontological anxiety is to be found in the human being’s »finitude«, understood as one of the fundamental »components« of human existence. In the thought of the two aforementioned philosophers, precisely this understanding of anxiety constitutes their central anthropological teaching: it is a state in which we become aware of our own non‑being. However, the awareness of non‑being implies the question of being, i.e., that power that gives everything that is its being and that is sensed in everything that is. In this way, anxiety points to that reality that traditional philosophy and Christian theology call God.
The aim of this paper is to provide an overview and critical analysis of John Hick’s epistemology of religion. Hick was one of the most influential philosophers of religion in the last century. ...Hick’s epistemology, especially its central concepts like “experiencing as” and “eschatological verification,” aims to establish the meaningfulness and rationality of religious claims by showing that the religious experience of the world is an epistemological equivalent to the naturalistic one. The author points out some difficulties of Hick’s position, especially the inadequacy of his understanding of religious faith. Ultimately, Hick’s epistemology of religion is for the most part problematic because, on the one hand, it depends entirely on the subjectivity of religious experience, and on the other, it completely excludes the propositional aspect of faith.
Review of:
Religija i društvo u 21. stoljeću, Rusmir Šadić, ur., Centar za kulturu i edukaciju „Logos“ i Institut za društvena i religijska istraživanja, Tuzla, 2020.
The aim of this paper is to briefly analyse different approaches to understanding the
relationship between philosophy and theology represented by two great Protestant thinkers of the 20th century: ...Reformed theologian Karl Barth (1886 -1968) and Lutheran theologian Paul Tillich (1886-1965). Special emphasis will be on the analysis of the status of philosophy in the theological systems (systematic theology) of both thinkers, and consequently, their attitudes regarding philosophy. The main thesis of this paper is that it is possible to think of Barth and Tillich as »antipodes « with regard to the relationship between philosophy and theology: while Barth, in principle, rejects excessive interference of philosophy in the »matters« of Christian theology, Tillich, on the contrary, considers his entire thought as »standing on the border of philosophy and theology«, or in other words, as a system of »philosophical theology«.
Nakana je ovoga priloga ukratko analizirati različite pristupe razumijevanju odnosa između filozofije i teologije u dvojice velikih protestantskih mislitelja 20. stoljeća, reformiranoga teologa Karla ...Bartha (1886. –1968.) i evangeličkoga teologa Paula Tillicha (1886. – 1965.). Pritom ćemo posebnu pozornost posvetiti analizi statusa filozofije unutar teologijskoga sustava (sustavne teologije) obaju autora, kao i, posljedično tomu, stavu koji svaki od njih ima o filozofiji. Naša je teza kako je moguće o Barthu i Tillichu govoriti kao o svojevrsnim »antipodima« s obzirom na odnos filozofije i teologije: dok Barth načelno odbacuje pretjerano uplitanje filozofije u »stvar« kršćanske teologije, Tillich, upravo suprotno, svoju cjelokupnu misao razumije kao »stajanje na granici filozofije i teologije«, odnosno kao »filozofijsku teologiju«.
The aim of this short essay is to elaborate the relationship of E. Husserl’s phenomenology to the philosophy of José Ortega y Gasset. Ortega y Gasset encountered phenomenology very early, in the ...first decade of the 20th century, during the course of his philosophical studies in Marburg. Neo-Kantian philosophy of his Marburg teachers Cohen and Natorp was inadequate for his own philosophical efforts, so Ortega y Gasset was introduced to the early phenomenological writings of Husserl and Scheler. Since then begins his intense critical engagement with phenomenology. Although often very critical of Husserl, the thesis of this paper is that Husserl was Ortega y Gasset’s permanent philosophical “interlocutor”, and that the Spanish philosopher’s own philosophy (particularly its fundamental concepts) has phenomenological foundations.
Until the 20th century Western philosophy of religion was solely preoccupied with Judeo-Christian and Islamic religious traditions. However, it is clear today that philosophy of religion has no ...theological and confessional boundaries and that it is bound to consider religious phenomena in variety of its forms. One of its central problems is in fact religious pluralism: can philosophy of religion approach to all religious traditions on equal terms and offer an acceptable analysis? One of the greatest living philosophers of religion, John Hick, proposes a new “interpretation of religion” free of naturalist and confessional interpretations. Hick calls it “philosophy of religious pluralism” and sets it in broader context of philosophy of religion. His main concern is to encompass religious phenomenon in “pluralism of its forms”. This “pluralistic hypothesis” tends to be acceptable for the “global-thinking believers of all traditions”.
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