U radu je iznesen povijesni prikaz metafizika uma od Aristotela do svetog Tome Akvinskog. Sve te metafizike uma predstavljaju, kako je nedvojbeno pokazano, razradu općih metafizičkih počela dotičnih ...autora primijenjenu na ljudsku dušu, a čija je bitna vlastitost sposobnost umnog spoznavanja koja ne može biti plod samo tjelesnih organa, kao što je Aristotel ustvrdio.Budući da u svih autora opća metafizička počela u bitnome izražavaju njihove svjetonazore, posljedično je i poimanje uma i duše ovisno o dotičnim svjetonazorima. Tako, filozofi antike čiji svjetonazor nije uključivao pojam stvaranja nisu uspjeli objasniti nastajanje i osobnu besmrtnost duše. Nadalje, filozofi islama čiji svjetonazor pripisuje svako djelovanje u kategorijalnom redu Bogu, nisu uspjeli objasniti kako je ljudsko umno shvaćanje vlastiti umni čin svakog pojedinog čovjeka, a što je nužno kako slijedi iz Aristotelovih argumenata. Konačno, kršćanski filozofi čiji je svjetonazor baštinio pojam stvaranja i priznavao relativnu autonomiju stvorenja, uspjeli su filozofski objasniti kako porijeklo i besmrtnost svake pojedinačne duše, tako i njeno individualno umno djelovanje.Dvije kršćanske metafizike trinaestog stoljeća, jedna metafizika bîti svetoga Bonaventure i druga metafizika bitka svetog Tome Akvinskog, posljedično su formirale i dvije kršćanske metafizike duše i uma: onu Serafskog naučitelja koja zbog univerzalnog hilemorfizma nije uspjela opisati nematerijalnost uma, koju je nužno potvrditi slijedom Aristotelovih argumenata, te onu Anđeoskog naučitelja, jedinu do početka četrnaestog stoljeća, koja je u skladu s Aristotelovim argumentima za nematerijalnost uma uspjela argumentirano opisati individualno porijeklo i nepropadljivost duše.
This paper presents historical account of the metaphysics of mind from Aristotle to St. Thomas Aquinas. All these metaphysics of mind represent, as has been undoubtedly shown, elaboration of general metaphysical principles of respective authors applied to the human soul, whose essential singularity is the ability of mental cognition, which cannot solely be the fruit of bodily organs, as Aristotle asserted.Since the mentioned general metaphysical principles, featured and present in all authors of this period, essentially express their worldviews (Weltanschauung), consequently the notion of mind and soul also depends on the respective worldviews. Thus, the philosophers of antiquity, whose worldview did not include the concept of creation, failed to explain the creation and individual immortality of the soul. Furthermore, the philosophers of Islam, whose worldview attributes every action in categorical order to God, failed to explain that human mental understanding is a mental act of each individual person, which is necessary, as follows from Aristotle's arguments. Finally, Christian philosophers, whose worldview contained the concept of creation and acknowledged the relative autonomy of creatures, were able to philosophically explain both the origin and immortality of each individual soul, as well as its individual mental activity.Two Christian metaphysics of the thirteenth century, one metaphysics of essence (essentia) of St. Bonaventure and the other metaphysics of act of being (esse) of St. Thomas Aquinas, consequently formed two Christian metaphysics of the soul and mind. The first one was of the Seraphic teacher which, due to universal hylemorphism, failed to describe the immateriality of the mind, which must be confirmed following Aristotle's arguments. The second one was of the Angelic teacher, the only one until the beginning of the fourteenth century, which, in accordance with Aristotle's arguments for immateriality of the mind, managed to describe the individual origin and incorruptibility of the soul in an argumentative manner.
Aristotle's De Anima is the first systematic philosophical account of the soul, which serves to explain the functioning of all mortal living things. In his commentary, Ronald Polansky argues that the ...work is far more structured and systematic than previously supposed. He contends that Aristotle seeks a comprehensive understanding of the soul and its faculties. By closely tracing the unfolding of the many-layered argumentation and the way Aristotle fits his inquiry meticulously within his scheme of the sciences, Polansky answers questions relating to the general definition of soul and the treatment of each of the soul's principal capacities: nutrition, sense perception, phantasia, intellect, and locomotion. The commentary sheds light on every section of the De Anima and the work as a unit. It offers a challenge to earlier and current interpretations of the relevance and meaning of Aristotle's highly influential treatise.
Metempsihoza, poznata iz indijske tradicije kao reinkarnacija, pojavljuje se u antičkoj Grčkoj najprije kao uvezeno mistično vjerovanje i kult kod orfika, a onda i kao filozofska doktrina. ...Metempsihoza podrazumijeva besmrtnost duše (psykhḗ), niz umiranja i preporađanja u novom tijelu, nagradu ili kaznu u sljedećem životu, ovisno o moralnom djelovanju za života, i mogućnost izlaska iz kruga preporađanja. Usporedba antičkog grčkog i indijskog vjerovanja u metempsihozu ukazuje na njihov stupnjevit odnos. U nekim su točkama ta vjerovanja istovjetna; besmrtnost duše, transmigracija duše u drugo tijelo, moralno ovisna zakonitost (prepo)rađanja, mogućnost bijega iz kotača života i smrti, vegetarijanstvo. U nekim su točkama vjerovanja samo slična: koncepcija cikličkog vremena, razumijevanje (besmrtnosti) duše kao istovjetne besmrtnom univerzalnom i kasnije izlaženje izvan hilozoističke ideje u Grka, a u Indijaca vjerovanju u sopstvo (ātman) kao refleksiju beskonačne svjesnosti ili u iluziju individualnosti (jīva). U nekim su točkama različita: (ne)mogućnost preporađanja razumske duše u životinjskom tijelu u Grka u kasnoj fazi učenja, čega nema u Indiji.
U radu se iznose najvažnije informacije o ćiriličnome rukopisu „Ortus anime“ iz 1567. godine. Milan Ratković priopćio je 1967. da je riječ o doslovnome prijepisu „Raja duše“ Nikole Dešića iz 1560. ...godine. Na korpusu koji je sastavljen od biblijskih čitanja relativizira se i precizira Ratkovićeva tvrdnja te se određuju i obrazlažu potencijalni smjerovi budućih istraživanja: odnos s „Rajem duše“ i „Bernardinovim lekcionarom“ (1495), (ne)stabilnost nekih grafijskih elemenata te dubrovački elementi u okviru evidentnoga štokaviziranja.
Matija Frkić o intelektu i besmrtnosti duše Skuhala Karasman, Ivana
Prilozi za istraživanje hrvatske filozofske baštine,
06/2021, Letnik:
47, Številka:
1 (93)
Journal Article
Odprti dostop
U središtu ovog članku nalazi se Frkićevo razumijevanje intelekta i besmrtnosti duše o kojemu piše u svom djelu
Vestigationes peripateticae de quibusdam philosophicis ad mentem Aristotelis
(
...Peripatetička istraživanja o nekim filozofskim problemima u duhu Aristotela
) koje je objavljeno 1639. godine u Padovi. Početna pozicija koja se može pratiti kroz cijelu argumentaciju koju izvodi Frkić svodi se na sljedeće: Frkić je svjestan kako u Aristotelovim tekstovima ne postoji konkretno mjesto na temelju kojega se može konstatirati kako sam Aristotel smatra dušu besmrtnom, stoga je potrebno provesti interpretaciju cjelovitog Aristotelovog opusa koja bi dopuštala mogućnost besmrtnosti jednog dijela duše. Frkić se u drugoj knjizi Šestog istraživanja
Peripatetičkih istraživanja
bavi problemom razumske duše. On, u skladu s kršćanskim naukom, smatra kako je ljudska razumska duša besmrtna. Ona se još naziva razum ili duhom i odvojiva je od tijela. Njezino djelovanje ne ovisi o tijelu, prema tome ona može samostalno opstojati.
At the centre of this article is Frkić's understanding of the intellect and immortality of the soul. He writes about it in his work
Vestigationes peripateticae de quibusdam philosophicis ad mentem Aristotelis
(
Peripatetic Research on Some Philosophical Problems in the Spirit of Aristotle
) published in 1639 in Padua. The initial position that can be traced throughout the whole argumentation performed by Frkić is as follows: Frkić is aware that in Aristotle's texts there is no concrete place on the basis of which it can be stated that Aristotle himself considers the soul immortal, therefore it is necessary to carry out an interpretation of the entire opus of Aristotle that would allow the possibility of the immortality of one part of the soul. In the second book of the Sixth Research of
Peripatetic Research
, Frkić deals with the problem of the rational soul. He, according to Christian doctrine, holds that the human rational soul is immortal. It is also called reason or spirit and is separable from the body. Its action does not depend on the body; therefore, it can survive on its own.
Učitelji(ce) u carstvu duše Gruić, Iva; Velički, Vladimira; Vignjević, Jelena
Radovi Zavoda za znanstveni i umjetnički rad u Požegi,
01/2018, Letnik:
6, Številka:
6.
Journal Article
Odprti dostop
Djelo Jagode Truhelke U carstvu duše (1910.) sadrži 27 pisama koja je spisateljica sastavila na temelju dopisivanja sa svojom učiteljicom Magdalenom Šrepel. To je svojevrstan odgojni epistolar u ...kojem se razmatraju različita životna pitanja i vrijednosti, od svakodnevnih, pa sve do pitanja estetike, umjetnosti, morala itd. Djelo i danas ima pedagošku vrijednost, a autorica osobito ističe opasnost od pretjeranog naglašavanja obrazovanja na štetu odgoja i duhovne dimenzije učeničkog života. Truhelkin tekst nudi zaokružen sustav razmišljanja o smislu života i odgojno-obrazovnog djelovanja koji autorica izlaže pristupačnim, neznanstvenim jezikom. Poetske slike izmjenjuju se s opisima malih „priča iz života“, koje služe jasnijoj demonstraciji teza, ali i uvjeravanju čitatelja. Autorica, pri tome, očigledno ali ne i napadno, utemeljuje svoja promišljanja na ključnim tekstovima pedagoške, psihološke i filozofske literature s početka 20. stoljeća, o čemu svjedoči i popis (znanstvene) literature pridodan na kraju knjige.
Cilj je ovoga rada provjeriti aktualnost stavova Jagode Truhelke kod današnjih studenata Učiteljskog fakulteta i kroz to usporediti stavove i vrijednosti različitih generacija učitelja i učiteljica. U tu svrhu iz Truhelkina smo teksta izabrale najvažnije misli, one koje nedvosmisleno opisuju njezine stavove. Od tih je misli zatim sastavljen upitnik koji je ponuđen studentima kako bi se ispitao stupanj njihova (ne)slaganja s Truhelkinim stavovima.
Rad propituje koncept ženskoga pisma Jagode Truhelke s posebnim osvrtom na romane: Plain air i Vojača te odgojni epistolar U carstvu duše. Uz uvažavanje društvenopolitičkoga konteksta kraja 19. i ...početka 20. stoljeća, nastoji se analizirati ideja autoričine ženske emancipacije te načine njezina interpoliranja u književni tekst. Njezina ženska poetika usmjerena je obrazovanju žene u tradicionalnom društvu kao temelju ženske emancipacije, pritom autorica ostaje u okvirima tradicionalnoga svjetonazora podržavajući muško-žensku dihotomiju te ženi namijenjenu ulogu supruge i majke. Sukladno tome, autorica s jedne strane svoje ženske likove koncipira kao djelatne čimbenike vlastite sudbine (Plain air), dodjeljujući im funkciju iznošenja vlastitih ideja te razvijanja polemičkoga diskursa s patrijarhatom, dok s druge strane, njezini ženski likovi postaju „nevinim“ žrtvama društvenih okolnosti i rodnih stereotipa (Vojača).
Grof je Krsto (Kristofor) Frankapan Modruški i Ozaljski sa suprugom Apolonijom Lang od Wellenburga za trajanja uzništva u Veneciji (1514. – 1519.) pripremio i dao tiskati Njemačko-rimski brevijar u ...kojem je svoje
mjesto našao i sveti Grgur Veliki. Kao i stric joj Krsto, Katarina Frankapan je dala 1560. otisnuti časoslov Hortvlvs Animae Stoye Rechi Ray Dusse u kojem su posljednje dvije molitve na hrvatskom jeziku – molitve Grgura Velikog. Ustrajno inzistiranje na promidžbi toga crkvenog
oca, »najvećeg među svim papama«, »rodom« Frankapana, predstavlja ne samo nov iskorak u razvoju predodžbe (gotovo pa utemeljene na ikonografskom argumentu konvenijencije) Frankapana Modruških i Ozaljskih, već odgovara i na pitanja percepcije moći članova te obitelji, kao i njihove simboličke komunikacije unutar europskih političkih/dvorskih i crkvenih krugova.
In late mediaeval and early modern times, not a soul in Western Christendom questioned the legend that Pope Gregory the Great (590–604) descended from the Frankapani (It. Frangipani, Hung. Frangepáni). The Frankapani of Modruš and Ozalj stressed this legend as a key facet of their identity when presenting themselves to Europe’s secular and ecclesiastical elites, which they were part of. For instance, the seventeenth century saw the publication of a book on the Frankapani, a book which endorsed ideas propounded by such ecclesiastical authorities as Pope Martin V (1417–31) and Pius II (1458–64), who claimed that the Counts of Krk were descended from the Frankapani, a noble family whose most notable scions were Pope Felix III (483–92) and his great-grandson, Gregory the Great.
Their descendance from the family of a Church Father (Gregory the Great) and regional ties to the land of another, upon which he bestowed the Glagolitic script (St. Jerome), were key elements in the Frankapans’ identity-fashioning strategies over the course of the fifteenth and sixteenth centuries. This identity can be observed in visual sources, both in those printed by the Frankapani themselves, as well as those produced by (various) dignitaries familiar with the tradition. However, since such heritage survives but in traces in the Frankapani lands (spanning from Ozalj to Vinodol and Senj), this text will only address Christopher’s breviary (1518), and his niece Catherine’s prayer book (1560). The arguments put forward in support of the hypothesis also rely on newly discovered frescoes found in the Svetice church of the Birth of the Blessed Virgin Mary, dating back to ca. 1541.
The German-Roman Breviary (Das deutsch-römisch Brevier) was first printed by Christopher Frankapan and his wife Apollonia Lang of Wellenburg during his incarceration in Venice (1514–19). The couple edited the volume in collaboration with Jacob Wyg, a German monk. Although this year marks the Breviary’s 500th anniversary, and notwithstanding the fact that it was referenced numerous times over the past five centuries, every generation of historians has experienced trouble finding it, and all thanks to its title. Namely, earlier manuals, as well as encyclopaedias, register it as the Petbuch die Syben Zeit von Latein in Deutsch gemacht. It was Matija Mesić who in 1870 first pointed to the existence of Christopher’s breviary. Wider audiences came to know of it at the turn of the century, following the publication of Der Ring des Frangipani, a work of historical fiction penned by the German art historian Henry Thode. The success of the novel prompted a series of scientific and newspaper articles on the Breviary. Those articles, however, only went so far as to describe the Breviary. Hence, the Breviary, as well as its depictions of Gregory the Great, is yet to be subjected to critical analysis.
The Breviary contains a number of prints – a calendar adorned with allegorical representations of the months of the year, the coats of arms of the Frankapani and Langs, a series of medallions, each embellished with innumerable initials, and, finally, minuscule woodcut depictions of various symbolical figures. However, what stands out for its extraordinary beauty is a set of ten large prints, the first and last of which are identical and depict »the Coronation of the Virgin«, with Christopher and Apollonia on their knees, praying opposite one another. The remaining eight prints portray the most significant events of the New Testament, e.g. from the »Annunciation« to the »Meeting at the Golden Gate«. Each of these prints is framed by a set of medallions, occurring periodically in different combinations. Gregory the Great, one of the four Church Fathers, is to be found on two such medallions. It is probably during Christopher’s Venetian thraldom that the couple »picked« the visuals of the Breviary. This selection process resulted in Gregory’s frequent depictions, »at the expense« of the four evangelists (who, in terms of iconography, ought to be juxtaposed to the Church Fathers).
Another Church Father merits mentioning in this context – St. Jerome. At the time of the German-Roman Breviary’s publication, Jerome was still being worshiped as the patron of the Illyrian provinces and inventor of the Glagolitic script in Croatian lands. The following can be inferred from the sequential order of saints in the medallion: Gregory is placed first, Jerome second, and only then are they followed by Ambrose and Augustine. Only two evangelists make an appearance – namely Luke and Matthew, who can be found in the upper medallion. The Old Testament Great Prophets are located in the right medallion, and the Minor ones in the lower medallion. What is to be observed between the lower medallion and the central print, that of the »Resurrection«, is a medallion depicting a Christ approached by St. Christopher from his right-hand side, and St. Apollonia from his left-hand one (Figure 1).
What this means is that Christopher felt the need to emphasise his personal identity to the German religious masses, and he did so in an unassuming manner, namely through visual representation. In having Christ portrayed alongside St. Christopher and St. Apollonia, he »suggested« his patronage of the German-Roman Breviary, whereas in depicting the Church Fathers, he hinted at his familial (Gregory – a member of the Frankapani family) and regional (Jerome – a Dalmatian saint) legacy/ties.
Up until recently it was believed that the book kept at the Franciscan monastery in Trsat was the only remaining copy of Catherine’s prayer book, Hortulus Animae (Raj duše), which once belonged to the confraternity of the Blessed Virgin Mary. It is precisely for this reason that a facsimile, accompanied by an introduction and edited by Milan Moguš and Josip Vončina, was published (1995). In describing the Hortulus Animae, Moguš and Vončina stressed the prayers addressed to St. Augustine, for they rightly observed that in those prayers Catherine beseeched health. They therefore concluded that Catherine was, at the time, »fatally ill« and »awaiting the fast-approaching hour of her death«.
The language of the prayer book is Croatian, but what sets it apart from other such writings is the fact that it was printed in the Latin script (whereas its predecessors were printed in the Glagolitic script). The prayer book does not contain any illustrations depicting Gregory the Great or St. Catherine. However, the feast days of the two saints are recorded in bold, red letters in the calendar located at the beginning of the book. Furthermore, the book contains a prayer offered to St. Catherine. It is important to mention the fact that the Hortulus Animae contains two prayers composed by Gregory the Great. Those prayers can be found preceding the last chapter, which contains the »Holy Masses of the Blessed Virgin Mary« in Latin. The title of the prayers is located in the header of the page, written in simple, red letters: »Mollitua S. Gargura«, which translates to »The Prayer of St. Gregory«. The Hortulus Animae ends in St. Gregory’s prayers, and in Croatian at that, which signals the wish of its editors, Catherine Frankapan and Nicholas Dešić, to »situate« it in an appropriate and memorable place within the book. And why not? Was Catherine not descended from the same family as Gregory the Great?
The restoration of the church of the Birth of the Blessed Virgin Mary in Svetice (southwest of Ozalj), conducted by the Conservation Department in Karlovac (1992–2005), unearthed frescoes dating back to ca. 1541. Among them is a fresco depicting Gregory the Great, located beneath one of no fewer than three Gothic Frankapan coats of arms. It was those coats that attracted the specialists’ attention, whereas the saint’s figure was nothing but rightly attributed, allowing the restoration of the painting. The chapter on Gregory was thus laconically concluded. Besides, the conservators’ primary aim was to ascertain whether the frescoes were painted by the same (local) artistic workshop which furnished the village churches on the Frankapani estate of Ozalj.
Gregory the Great is to be observed in the lower left window strip of the eastern wall of the Svetice church. He is depicted sitting on a throne, embellished/along with his iconographic attributes; a staff ending in a cross in his left hand, a tiara on his head, and a white dove next to his right ear. In the strip above him one can observe a quartered Frankapani coat of arms. The only thing visible in the lower right window strip is a fragment of the cardinals’ red mitre, the attribute of St. Jerome, and above him the slogan »Trinitatis«, topped off by a mirrored Frankapani coat of arms (Figure 2).
The frame of the neighbouring window, in the centre of the church, is, however, subdivided into three strips. The central strip contains a zoomorphic symbol on either side of the window; an eagle and St. John above it on the left, and a winged lion and St. Mark above it on the right. Beneath the zoomorphic symbols the remaining two Church Fathers, St. Ambrose (on the left) and St.
Problem odnosa duše i tijela oduvijek je bio velika tema filozofā. Nakon renesanse raspri o ovom problemu pridružili su se i prirodoznanstvenici. Ovaj se članak usmjerava na prinose dvojice ...protagonista prirodne filozofije 18. stoljeća: Josepha Priestleya i Ruđera Josipa Boškovića. Dobro je poznata činjenica da se Bošković suprotstavio Priestleyevu rješenju ovoga problema. Manje su poznati religiozni ili duhovni razlozi zašto se Priestley poslužio Boškovićevim pojmom neprotežnih točaka tvari kao osnovom za svoje rješenje. Nakon izlaganja tih razloga i utvrđivanja njihove povezanosti sa specifičnim skupom pretpostavaka na kojima počivaju monizmi, ovaj članak promatra Boškovićevo vlastito rješenje koje počiva na dualističkom pogledu na ljudsku narav, rješenje koje se oslanja na tri pojma: silu koja se pojavljuje između međusobno udaljenih neprotežnih točaka tvari, težište i pronicanje, kako su ti pojmovi raspravljeni u njegovu djelu Theoria philosophiae naturalis redacta ad unicam legem virium in natura existentium i napose u njegovu dodatku »Appendix pertinens ad metaphysicam de anima et Deo«.
In a lengthy and detailed new introduction, T.M. Robinson surveys the scope and value of a number of contributions to Plato’s theory of psyche, individual and cosmic, that have appeared since 1970.
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