The present article concerns analysis of cosmological views of the Russian religious philosopher prince Evgeny Nikolaevich Trubetskoy (1863–1920) in the context of Sophiological system of Vladimir Solovyov (1853–1900), the founder of the philosophical and theological approach of All-Unity in Russian religious philosophy, and Orthodox Christian doctrine. Despite the importance of Trubetskoy’s philosophical heritage that has influenced even the arguments of opponents of Sophiology, the thinker’s edifice has not been studied enough yet because Trubetskoy takes researchers’ attention more as a social thinker than a metaphysician philosopher. However, it is the prince’s metaphysics developing and transforming Solovyov’s sophiological project by eliminating its main shortcomings while developing trends consistent with the Orthodox doctrine, that is the central topic of Trubetskoy’s worldview. The scope of sophiological thought itself solving the puzzle of the interrelation between the Absolute and the world is cosmological, so the cosmological aspect of the prince’s philosophy enables to consider the interaction of Sophiology and Orthodox doctrine in his system in its prime: universal cosmological system which contains teaching about Sophia in itself and the process of the world development from its creation to Eschaton. The comparative analysis of Trubetskoy’s and Solovyov’s cosmologies has revealed both the deep influence of his teacher’s ideas on the prince and significant differences in the understanding of Sophia’s nature and role in the cosmological process by two philosophers in aspects relating to the doctrine of creation ex nihilo and the question of the relationship between God and creation. Trubetskoy intended consciously to reconcile the concept of All-Unity with Orthodox dogma, excluding the substantiality of the world soul and identifying it with Sophia. However, synthesis was not always successful from the point of view of the Orthodox faith due to the impossibility of fully reconciling the philosophy of All-Unity with traditional Christian cosmology, as well as due to the adoption of the teaching of German mysticism, introduced into V. Solovyov’s philosophical system.
The concept of practical theology depends on our idea about action and its relation to theology. The metaphysics of action is a study of the ontological role of action, its position among other things, and its relation to other objects. We can deduce a metaphysics of action from a systematic consideration of the works of Allamah Tabatabaei. According to Tabatabaei, action is a kind of movement, a movement that has its origins in the soul. A free agent acts through the mediation of constructed thoughts (conventional objects). Agent's movement does not add anything to the external world, but merely changes the way in which a human being relates to the outside. Every change in the world leads to other changes and consequently to a change in the state of affairs. So, the agent changes the world through constructed thoughts. Any thought that enters the realm of human action, must pass through the filter of conventional objects. It is clear that theology is primarily a theoretical field related to the realm of beliefs. The question is how theology enters this filter and how it becomes the basis and source of action, and in other words how it becomes the source of world change, and what is the advantage of theology over other theoretical principles for action? According to Tabatabaei, religion reminds man of the preferences associated with being and creation. On this basis, the notion of practical theology can be defined as the knowledge of explaining and justifying how the theological origin of action is preferred in the formation of individual and social actions of man.
Philosophy of religion. Psychology of religion. Religion in relation to other subjects
Western epistemology was greatly influenced by Greek philosophical ideas. In the course of history, Epistemology has been dominated by patterns of thought that are rational, secular and free from religious values and beliefs. History shows that the Western Epistemology turned into a large school that became dominant: in the form of rationalism, empiricism, criticism, and intuition. Although it has various methods and approaches to acquire knowledge, in principle the building and its foundation have the same way of thinking that comes from a philosophy that upholds the mind and also relies on human sensory abilities. The West denies revelation as a source of knowledge and for Islam, revelation is the highest source of knowledge. Authentic revelation is the Qur'an and Hadith. The result of this paper shows Western epistemology has a foundation and roots that are based on philosophical thinking that is far from the touch of religious values. Western epistemology in its manifestations is then limited to the acquisition of knowledge about the visible world such as sensory nature and not touching on other realms. Western epistemology focuses more on reason and senses as the main source of science, dichotomization, anthropocentrism, opposition to the spiritual dimension, relentless uncertainty, secularization, desacralization, and empiricism. While tthe Islamic epistemology views both sensory and metaphysical objects and recognizes the three sources of knowledge at once namely senses, reason, intuition. Each of these sources has different levels of ability so they cannot be separated and must be used proportionally. The object of knowledge in Islam is not only empirical, but also metaphysical. The source of knowledge in Islam is also different from Western epistemology. If the West only recognizes the senses and ratios, then in the Muslim view, knowledge comes from God obtained through: the senses are healthy, khabar sadiq, and intuition.
Resumen
La metafísica en la era de alienación transcendente (período orgánico de la historia del pensamiento occidental dominado por la expectativa de un destino gnoseomórfico superior -espejismo de un superyo accedente al metafenómeno de ser-) es sierva del símbolo (signo en función metasémica), tanto como la anti-metafísica (post-nietzscheana) era del ello, en su adicción al icono (signo del epílogo que postra al sujeto en una radical inmanencia alienante), pueda ser esclava de las máscaras morfológicas de esa facción psíquica. Una posible revitalización de la metafísica pasaría por la instrumentación de la metáfora ontológica como figura transpositiva del fenómeno de ser en su pulsión óntica pura, el ser de fenómeno. Tal es la propuesta de este ensayo.
Palabras clave: alienación, fenómeno, signo, metáfora ontológica.
Abstract
Metaphysics in the age of transcendent alienation (organic period in the history of western thought ruled by the prospect of a superior gnoseomorphic fate –mirage of a superego that tries to reach the meta-phenomenon of being) works as the servant of the symbol (sign in meta-semic function), likewise the anti-metaphysical (post-Nietzschean) era of the id, by its addiction to the icon (evidence of the epilogue that leaves the subject prostrate under a drastic alienating immanence), may be the slave of the morphological masks of that psychic feature. A possible renewal of metaphysics would entail the instrumentation of the ontological metaphor as a transposition figure of the phenomenon of being in its pure ontic basis, the being of phenomenon. Such is the proposal of this essay.
Keywords: alienation, phenomenon, sign, ontological metaphor.
Orcid: https://orcid.org/0000-0003-4830-3003
This article discuss the concept of being in the perspective of existentialism and Islam. The closest similarity to the word “being” is to on (Ancient Greece), as the word of einai, to be (on, onta). For Parmenides, “being” (to on) is one, eternal and unchanging. Gabriel Marcel calls the way the human being with the term être-au-monde, etre in carne, geist-in-welt. Martin Heidegger uses a formula being in the world to characterize human life. Being in the world as a feature of human life, human beings are in the situation. Living in a world of concrete means that there are human relationships with the situation. Sartre said that the real one where there are two, namely: I’etre en soi and I’etre pour Soi. For Sartre, I’etre en soi is the idea that only a concrete phenomenon has ontological status; only something concrete is real. Unlike the being-in-itself, for Sartre the concept of being-for-itself is a state of being that comes with the awareness and self-control. The concept of being (wujûd) by Suhrawardî is a mental concepts (mahfûm) that do not have the type and diferensia. In the illumination philosophy of Suhrawardî, the idea of wujûd can not be separated from nature and depiction of light. The philosophy of wujûd by Mulla Sadrâ stands on three basic principles of fundamental importance. These three principles are as follows: wahdat al-wujûd, tashkîk al-wujûd, and tashkîk. While Mohammad Iqbal emphasis on metaphysics and anthropological philosophy. Iqbal gives greater emphasis on more concrete dimensions, namely khudi (ego).
<em><em><span> </span></em></em><p style="background: white; margin: 0cm 15.5pt 5pt 0cm; text-align: justify;"><span><span>This paper aims to examine the relationships between the research of young Viktor von Weizsäcker and Kant’s critical thinking. Starting from the criticism of Driesch’s Neovitalism, here are considered some of the major contributions of Weizsacker in the years 1911-1926, in order to show its path between criticism of knowledge, metaphysics, construction of a biology and a medical anthropology.</span></span></p><em><span> </span></em>
The article considers Jürgen Habermas’s views on the relationship between postmetaphysical philosophy and religion. It outlines Habermas’s shift from his earlier, apparently dismissive attitude towards religion to his presently more receptive stance. This more receptive stance is evident in his recent emphasis on critical engagement with the semantic contents of religion and may be characterized by two interrelated theses: (a) the view that religious contributions should be included in political deliberations in the informally organized public spheres of contemporary democracies, though translated into a secular language for the purposes of legislation and formal decision making and (b) the view that postmetaphysical philosophy should seek to salvage the semantic contents of religious traditions in order to supply the evocative images, exemplary figures, and inspirational narratives it needs for its social and political projects. With regard to (a), it argues that the translation requirement impairs the political autonomy of religious believers and other metaphysically inclined citizens, suggesting that this difficulty could be alleviated by making a distinction between epistemologically authoritarian and non-authoritarian religious beliefs. With regard to (b), it argues that the salvaging operation is not as straightforward as Habermas seems to suppose and that social and political philosophy may not be able to tap the semantic power of religious traditions without relying on metaphysical assumptions; it concludes that, here, too, a distinction between authoritarian and non-authoritarian approaches to knowledge and validity may be useful.
L’article analyse et présente un panorama de la
philosophie politique française actuelle. Or, penser
philosophiquement la politique c’est aussitôt mettre en question la
pensée du politique comme telle, pensée qui est elle même
politique. Face aux difficultés impliquées par le sujet, il importe
d’interroger tout d’abord le rapport même entre philosophie et
politique. L'objectif est contribuer à une restauration de la
philosophie politique quoi ne soit pas, comme le dit Miguel
Abensour, une philosophie de la restauration, mais une réactivation
de la pensée critique.