Modern philosophy of religion after Hegel has often spoken of the absoluteness of Christianity, as evidenced by the classical work of E. Troeltsch Die Absolutheit des Christentums und die Religionsgeschichte (1902), and the twentieth-century philosophy of religion continued to take seriously this issue. However, in the last part of the twentieth century, with the pluralistic turn in philosophy of religion promoted by J. Hick, the issue has lost interest and, on the contrary, it has become customary to claim a non-absoluteness of Christianity. In my paper, I will try: a) to clarify the meaning of the absoluteness of Christianity in modern and contemporary philosophy of religion, b) to offer a critical assessment of Hick’s refutation of the absoluteness of Christianity, c) to propose a cumulative case for the absoluteness of Christianity.
The labyrinth, a metaphor of a world of appearances, symbol of the rhizomatic structure of events, together with time, immortality and mirrors as repeaters of multiplicity, form in Borges a unique constellation of closely related themes. Moreover, in many passages of Borges’ work we can identify the co-belonging of time and dance, so that dance comes to be the very form of Borges’ entire poetry metaphysics, while the labyrinth turns into an anamorphic dimension of time and dance.
This article seeks to make clear the breadth and plasticity of human reason. In theology, reason is radically transcended by God’s self-revelation, but, at the same time, it must be authentically itself if the decision to believe is to be fully human. Contrary to Heidegger, the certainty of faith does not dispense the believer from asking the ultimate question, in the face of which neither the believer nor the philosopher can be neutral. Theology, therefore, calls for philosophy, in particular for metaphysics. It is not only reason which is intrinsically historical, but also Christian revelation. Theology thus requires a historical-critical hermeneutic, but one that is open to objective and transcendent truth. Relations with the various sciences are also important for theology. For this reason, it is impossible engage in theology without recourse to a plurality of epistemological approaches. Lastly, the role of reason in theology induces trust in reason itself together with the humility which is born of awareness.
This work aims to show the groundlessness of the Heraclitean conceptions subtended to contemporary naturalism starting from the same scientific knowledge. It clarifies how the description of the physical world remains entrusted to mathematical theories even in the changed perspectives, with all the limits that such theories entail. The work considers the issues of becoming emerging from modern experimental findings and critically analyzes their relationship with the principle of causality and with the different deterministic conceptions. It also correlates and leads the concept of becoming to the ideas of diversity, change, multiplicity. The conclusive arguments show that science is neither able to characterize the becoming by explaining its apparent contradiction, nor to deny the principle of the primacy of the act. They also prove that the hypothesis of a spontaneous becoming is sustainable only if it is not original. Finally, they highlight the absence of a sufficient reason in modern Heracliteanism, not so much for a fixed variety of forms, as for their changing succession.
The concept of barbarian was a foundational thesis for the Greek thought and, therefore, for the subsequent intellectual developments of Western philosophy. The approaches that have been carried out have come from all kinds of perspectives and analyzes. In the present lines we propose a philosophical journey from the birth of the concept through its evolution and progress, from Homer to Isocrates, passing through the main philosophical milestones of the Greek world. We also proceed to analyze the different processes of opposition between the concept of Hellen and barbarian to arrive at a series of conclusions that allow us to reach the ideals of Panhellenism of the 4th century BC. Understanding the ultimate meaning of barbarism can shed light on our own way understanding the reality that surrounds us.
This article presents an analysis of the thesis in favor of and against the early chronology of the book Lambda of the Metaphysics, to determine if its composition corresponds to an early or late stage with respect to the rest of the works of the Corpus aristotelicum. This paper shows and evaluates the main arguments that defend an early chronology of the Aristotelian text, and those that point towards a late chronology. As a result, a new line of argumentation is developed which suggests a late or even a very late composition of the book Lambda, which goes against the current ‘official’ interpretation of the academy.
In my paper I aim to discuss the notion of discursive thinking – in relation to both the hypostasis Soul and the individual living beings – in III 8 by referring to other treatises as well. I will also refer to the notion of διάνοια in relation to λογισμός in Plotinus, with special attention to the relation between the thinking of the Soul and that of individual human souls. Although throughout the Enneads a continuity of the poietic activity is to be observed across the various hypostatic levels, I will focus on the question of how the Soul and the individual souls think and contemplate in their own peculiar way.
Renaissance Thomists knew Thomas Aquinas spoke of natural happiness, but some believed this happiness is absolutely impossible; others impossible in a state of elevation. Most Thomists rejected both forms of skepticism. An example is the Dominican theologian Pedro de Godoy (1608-1677). This article reconstructs Godoy’s main arguments with a view toward uncovering his method and originality. While his arguments are diverse, they mostly depend on the relation of happiness to human psychology. Godoy repeatedly appeals to the natural abilities of intellect and will, yet natural abilities can depend on God’s grace, which is natural or supernatural. Some natural abilities are even impossible without natural grace, like that of loving God above all things. For Godoy’s part, then, it is chiefly psychological considerations that explain why the Thomist School of his day held firm against rising doubts over natural happiness. Above all, it was considerations of knowing and loving God.
The aim of this article is to analyse to what extent ethics have an influence on our professional life. Some philosophical ideas of Ortega y Gasset will, therefore, be used as a source of inspiration so as to be able to revisit what our profession means to our life. Personal vocation will especially be the focus of our attention as well as the concepts of ‘fate’, ‘project’, ‘mission’, ‘enterprise’ or ‘duty’, which we believe play an important role in relating our job ideal to the notion of authentic living. To sum up, it is our firm belief that while our job should fulfill our demands in life, it should also totally respond to our reason for living.
The article presents and discusses three illustrative positions concerning the application of the scholastic concept of Ordo in the economic and social field. Starting from the contribution of the theologian and economist Joseph Höffner, a link is drawn between scholastic thought and Ordoliberalism and indirectly with the founding fathers of the Social Market Economy. This is followed by an analysis and reconstruction of the positions of Walter Eucken, the founder of the Freiburg School, and those of the economist and exponent of the Social Market Economy Wilhelm Röpke, regarding the concept of Ordo and the establishment of a human economic and social order. Finally, in the light of the analysis of the ‘manifesto’ drawn up in the 1940s by the Bonhoeffer Circle of Freiburg, the normative value assumed by the Christian faith within the economic-political conception of Eucken is examined; thereby the points of contact between the perspective of Ordoliberalism and Christian Social Thought will be shown.
The 1971 meeting of the International Academy of the Philosophy of Science, devoted to science, philosophy and faith, gave the famous Dutch logician Arend Heyting the occasion to briefly express his opinions about the relationship between religion and the sciences. His main reference was Julian Huxley’s humanism, but he also presented contributions stemming from other scholars. In this paper, I will try to obtain a picture of Heyting’s religious thought as rich and articulated as possible, by confronting his thought with that of the authors quoted by him, i.e. Julian Huxley, Bertrand Russell, Ian Ramsey, Gerrit Mannoury and L.E.J. Brouwer.
The article proposes a so far unpublished Sofia Vanni Rovighi’s conference on Edith Stein held at the Università Cattolica del Sacro Cuore of Milan on March 20, 1979. The introduction outlines Sofia Vanni Rovighi’s research path on Edith Stein’s thought during the years 1929-1979 with some biographical remarks.
A. Allegra, Visioni transumane (M. Krienke); E. Cattanei - A. Fermani - M. Migliori, By the Sophists to Aristotle through Plato (F. Eustacchi); S. Feloj, Estetica del disgusto. Mendelssohn, Kant e i limiti della rappresentazione (M. Tedeschini); M. Perine, Platone non era malato. Il pensiero platonico dai dialoghi socratici alla dialettica (M.L. Gatti); S. Petrosino, Emmanuel Lévinas. Le due sapienze (M. Bergamaschi); P. Repa r, Decision and the Existential Turn (I. Tavilla)