Книга на двадесет и четиримата философи (original) (raw)
Related papers
Природна теологија и оци четвртог вијека
Богословље, 2009
The paper is concerned with the question whether patristic natural theology exists or not. It is in that regard that the paper examines the position, mostly held by orthodox theologians, that natural theology is exclusively inherent in western theology and that it never existed in the orthodox theological tradition. The analysis focuses on the teachings of 4th century fathers, the four great teachers of Church: Athanasius of Alexandria, Basyl the Great, Gregory the Theologian and Gregory of Nyssa. At the beginning, the paper examines the tenets of patristic anthropology pointing to the fact that man inherently moves towards God, that by properly deploying reason he can know Him both within himself (by taking an insight into the structure of his own nature) and in the creation that surrounds him. All those who used reason properly – and in order to do that they had to necessarily be cleansed of sin – managed, to a certain extent, to form a proper concept of God. It is his own nature that provides for man to be capable of recognizing and doing good, just like complete creation recognizes God’s commands and acts accordingly. Further analysis reveals that the fathers held that the entire creation is a testimony of its Creator. It is capable of being so because it is not self-existing – it is permeated with Logos. He keeps it in existence while at the same time keeping its structure, harmony, and beauty, which are the features that spontaneously direct man to God. Creation not only provides the testimony of God’s existence but speaks of Him as being One, and having his own Logos. Creation does not refer to God on its 'own free will'. In other words, it gives testimony of Him, not because it was determined to be that way, but because it was God who wanted it. The author comes to the conclusion that fathers taught that God’s existence can be proved, although knowledge of God acquired from creation, as well as the one acquired from revelation, is not complete and self-evident. Due to the fact that God uses creation to reveal Himself to man, it is possible to talk about God by using analogies with the nature phenomena, but without establishing any essential similarity between God and creation. Finally, the analysis is done of the attitude of the fathers towards Hellenic paideia. It brings to the conclusion that this relation is ambivalent, yet the fathers accept its achievements, provided these were founded on the proper deployment of reason. As such, they partly anticipate the revealed truth. Hellenic wisdom has its place in Christian theology, yet not as a source of truth but as its ‘robe’ – a framework and method of its research. In the end, the paper states the existence of the patristic natural theology; it states that it has a Christian and not merely theistic character, as well as that it is inseparable from the revelation along with which it represents the complete knowledge of God that leads to man’s salvation.
Младен В. Шобот, Ермије Философ, Исмевање паганских философа
Теолошки Погледи, 2011
Ер ми је Фи ло соф 1 1. Бла же ни апо стол Па вле, пи шу-ћи Ко рин ћа ни ма ко ји су на се ли ли Ла-ко ниј ску Грч ку, ка же: "Јер је му дрост ово га све та лу дост пред Бо гом" 2-и не по гре ши у овом. Чи ни ми се да ово има свој по че так још у от пад ни штву ан ђе ла [τῶν ἀγγέλων ἀποστασίας], што је про у зро ко ва ло да фи ло со фи из не су сво је док три не, 3 го во ре ћи ства ри ко је ни ти зву че исто, ни ти зна че исто. Не-ки од њих ка жу да је ду ша ва тра, као Димокрит, 4 или ва здух, као сто и ци, или ум, или кре та ње, Ира клит 5 да је ис-па ра ва ње, дру ги је на зи ва ју деј ством 1 2 3 4 5 Διασυρμόσ των έξω φιλόσόφων Исме ва ње паганскИх фИ ло со фа * 'Ερμείου 1 Φιλοσόφου 1. Παῦλος ὁ μακάριος ἀπόστολος, τοῖς τὴν Ἑλλάδα τὴν Λακωνικὴν παροικοῦσι Κορινθίοις γράφων, Ὦ ἀγαπητοί, ἀπεφήνατο λέγων, ἡ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ Θεῷ, οὐκ ἀσκόπως εἰπών• Δοκεῖ γάρ μοι τὴν ἀρχὴν εἰληφέναι ἀπὸ τῆς τῶν ἀγγέλων ἀποστασίας • δι' ἣν αἰτίαν οὔτε σύμφωνα οὔτε ὁμόλογα οἱ φιλόσοφοι πρὸς ἀλλήλους λέγοντες, ἐκτίθενται τὰ δόγματα. Oἱ μὲν γάρ φασιν αὐτῶν ψυχὴν εἶναι τὸ πῦρ, οἱον Δημόκριτος, τὸν ἀέρα, οἱ Στωικοί • οἱ δὲ τὸν νοῦν • οἱ δὲ τὴν κίνησιν, Ἡράκλειτος οἱ δὲ τὴν * Изворник: J. A. Mig ne, PG 6, 1169-1180 ['Ερμείου Φιλοσόφου, Διασυρμὸς τῶν ἔξω φιλοσόφων-Ir ri sio Gen ti li um Phi lo sop ho rum (По ру га па ган ским фи ло со фи ма)], Paris 1857. На маргинама су наведене ознаке колумни из Мињове Патрологије. 1 Или 'Ερμίας. 2 1. Кор. 3, 19. 3 Уче ња, дог ме-грч. δόγμα. 4 Де мо крит (бе та зи цам), ро ђен 77. Олим пи ја де (472-469), кад и Со крат, док је по не-ки ма рођен 80. Олим пи ја де (460-457) [Σουδας], или 70. Олим пи ја де [E u se bi us, Chro ni ca]. Ро дом из Тра ки је, био је уче ник Анак са го ре и Ле у ки па [Di og. Lert. IX 34, 67 A 1 30; A 33]. Жи вео је у Аб де ри, као бо гати на след ник, али је све од ба цио ра ди по тра ге за му дро шћу, ис ко ри стив ши свој део на след ства за пу то ва ња [A e li a nus, Va ria hi sto ria, IV 20], ка ко би учио од му дра ца у Пер си ји, Ин ди ји и Егип ту [Σουδας].
Българската школа по философска медиевистика
2009
The Bulgarian school of philosophical medieval studies --------------------------------------------------------------- The text represents a brief history of the Bulgarian school of philosophical mediaeval studies, as it includes the specific social and cultural environment, in which the school is formed, the growth of the community in Bulgaria and within the international research of the mediaeval philosophy. The text is focused not only on the work of the school – translations, issues, critic texts, conferences, projects, teaching – but also on its two main characteristics: the condition, that the mediaeval philosophy is studied in its own philosophical and cultural value, and the fact, that the school implements a „mediative translation” between the two great cultural spheres within Mediaeval Christian Europe – the eastern Byzantine and the western Latin philosophical and cultural traditions.
ΣΧΟΛΗ. Философское антиковедение и …, 2007
Круглый стол от 7.08.2007. Академгородок, Институт философии и права СО РАН Ведущая С. В. Месяц
Контекст и рефлексия: философия о мире и человеке Том 7, № 5A, 2018. , 2018