Tone Svetelj | Hellenic College/Holy Cross (original) (raw)

Papers by Tone Svetelj

The International Journal of Humanities Education

Bogoslovni vestnik, Dec 31, 2022

Bogoslovni vestnik, 2021

Hope finds its place in moments of negativity as a glimpse beyond the things themselves towards t... more Hope finds its place in moments of negativity as a glimpse beyond the things themselves towards the things to come. Hope is based on a structure of vision that suddenly allows us to see the invisible and the unapparent beautiful in a way that goes beyond chronological time. Even though it refers us to eschatology, this vision of hope exists only in the present time rooted in waiting and should be as such the transforming force of daily life. By referring to Plato, Heidegger, the Old and New Testament, and some ecclesiastical documents, this article presents Chronos and Kairos of hope.

Rereading Modernity – Charles Taylor on its Genesis and Prospects Tone Svetelj Advisor: Arthur Ma... more Rereading Modernity – Charles Taylor on its Genesis and Prospects Tone Svetelj Advisor: Arthur Madigan Charles Taylor belongs to the group of contemporary philosophers who with their original, diagnostic, challenging, and critical reflection shape our comprehension of modernity in general and, in particular our understanding of the human agent. Taylor’s philosophical opus represents a complex comprehension of modernity which integrates various currents of modern political thought (liberalism, utilitarianism, materialism, pragmatism, naturalism, relativism, Marxism), as well as ethical, moral and social issues, historical, theological, religious and spiritual topics, such as the relationship between religion and society, epistemological and ontological components, art and poetry, questions of language, challenges of peaceful coexistence in the globalizing world characterized by the process of unification and universalization on the one side, and on the other side by individualization...

Philosophy and Theology, 2018

Modern comprehension of religion and violence, particularly modern attitudes toward religious vio... more Modern comprehension of religion and violence, particularly modern attitudes toward religious violence, is the main topic of this paper. Mainstream secularization theory states that religion triggers conflict, tension, oppression, violence, and even war. As a continuation of this theory, the “myth of religious violence” assumes that religion is intrinsically connected with terror. These two narratives provide no sufficient proof for their claim about the irrelevance of religion; nonetheless, these narratives are expressions of the human agent’s struggle in his/her search for meaning. Referring to Gianni Vattimo’s idea of weak thought (pensiero debole), this writing proposes a narrative that treats religious and spiritual dimensions of human identity as essential for human life, as a source of remarkable consolation and hope in enduring the terror of violence, and as an opening to the new transcendental dimension of the ultimate meaning of human life.

Journal of Cultural and Religious Studies, Sep 28, 2017

In this paper, I first create new frameworks for a reflection on "human" and "humanism" in the ti... more In this paper, I first create new frameworks for a reflection on "human" and "humanism" in the time of globalization. As our intellectual perception of the world is becoming more universal and all-inclusive, so should also our hearts. The heart is the inner most core of being human, to become able to expand in unprecedented dimensions of human existence. In this context, I propose forgiveness as the guiding principle of expansion and inclusion, and consequently of becoming more human. If memory helps us to survive, forgetting allows us to go on living. The practice of forgetting, and consequently of reconciliation, is the distinctive and complex moment of human existence, when the human agent makes him/herself open and available to the present moment, and lives fully in the present moment. Once doing so, the present moment becomes the space in which s/he can reconcile with his/her past and shape his/her future. In the second part, I check possible impediments on our way to expansion and inclusion, as well as in our process of forgiveness and reconciliation. Patañjali, in his instructions to yogis talks about kleshas, i.e. impediments or afflictions, which are weakening our way of thinking and acting. These kleshas include ignorance, ego, attachment, aversion, and the clinging to life. I take these kleshas also as afflictions on our way to becoming more human, or as impediments in our process of forgiveness and reconciliation. Finally, I reflect on the human urge to become more human. In our time of globalization, we are challenged to look at this urge from a universal perspective. This urge, bound with an inevitable process of forgiveness and reconciliation, challenges each religion and its dogmatic teaching, and represents the evaluative criterion. The spirituality, or religion, that which promulgates and lives forgiveness and reconciliation will automatically excel because it will succeed, without losing its own identity, to integrate and include otherness of the other.

Th International Journal of Civic, Political, and Community Studies, 2013

Within the context of multicultural and multi-religious society and the process of globalization,... more Within the context of multicultural and multi-religious society and the process of globalization, a traditional understanding of humanism offers insufficient frameworks for an adequate comprehension of human flourishing, human search for meaning, and original expressions of human agency in modernity. This paper will present some guidelines for a more globalizing and differences-inclusive humanism, based on Charles Taylor's reflection on multiculturalism. Taylor in his 'politics of recognition' claims that all human cultures that have animated whole societies and our globalizing world have something important to say. For this reason, every society, culture, its intrinsic values, and the dignity of individuals, call for recognition; their recognition should lead us toward a new multicultural civilization and humanism. Modern humanism is different from the 16th century humanism with its re-discovery or interests in the ancient times and knowledge; modern humanism faces the challenge of integration of the present, i.e. 'living' cultural and religious differences, the unknown, into a new non-threatening harmony. This recognition is not a gift, but a fragile achievement that constantly needs to be shored up and defended. Modern humanism does not require us to make peremptory and inauthentic judgments of values, but invites us to be open to a comparative cultural study. Even though the importance of recognition seems to be universally acknowledged, recognition might fail, and the withholding of recognition can become a form of oppression. The basis of modern humanism cannot be an act of good will. Every culture has a certain sense of the good, the holy, and the admirable: that 'something' which deserves our admiration and respect, and which offers us solid grounds for a more complex comprehension of modern humanism. Its creation requires from us a substantive commitment, which is much more than a procedural commitment. Liberalism or those liberal societies that claim to provide us with means to deal fairly and equally with each other, regardless of how we conceive our ends of life, are insufficient.

Bogoslovni vestnik

: The rise of transhumanism reopens the perennial question about the essence of being human, this... more : The rise of transhumanism reopens the perennial question about the essence of being human, this time exposed to the intentional transformation of human nature through the advancement of modern technology. This transformation includes options from how to overcome certain biological limitations to the creation and expansion of a new global mind and deepening of human consciousness. The authors believe that living a life in Christ&amp;amp;#39;s way is the true answer to a truncated view of transhumanism on human life. First, they briefly present two basic ways of understanding transhumanism and its tenuous view of man and his life. Then they show how transhumanistic ideas can be a challenge to Christianity. In the final chapter, they offer a holistic understanding of Jesus Christ as the true human being and the true God. They also posit that Jesus Christ and the life of Christians in His way can be found as the answer to an abbreviated view of transhumanism on human life.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II, 2014

Within the context of multi-cultural and multi-religious society, embedded in the process of glob... more Within the context of multi-cultural and multi-religious society, embedded in the process of globalization, a traditional understanding of humanism offers insufficient frameworks for an adequate comprehension of human flourishing and human search for meaning. In addition, modernity frames and evaluates in many aspects insufficiently the incomparable worth of the human person. This article offers some guidelines for further philosophical, theological and pedagogical reflection on a humanism that is more suitable for our life in the process of globalization and modernity. Such humanism continually moves us toward a better comprehension of what "human" means within a universe of divergent cultures, religions, traditions, and races. This humanism is called universal humanism, based on the Greek word kaqolou, comprising both universality and wholeness. The first part of this article analyzes some of the main characteristics of humanism in the Greek and Roman contexts, which provide historical and theoretical frameworks for universal humanism. The second part justifies the relevance and usefulness of such humanism: it helps us to transcend singular cultures, nations, political systems, religions, and, by default, to discover or explore anew the meaning of the human person on a global level. The last part of this article suggests some pedagogical attitudes that will help us to embrace and remain in a dialogical relationship with all of humanity, in order to enrich our comprehension of the incomparable worth of the human person, this time from a universal perspective.