SOTER: religijos mokslo žurnalas / SOTER: Journal of Religious Science 2010, nr. 35(63)

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hdl:20.500.12259/33406
  1. Viršelis / Cover
  2. Informacija apie SOTER: religijos mokslo žurnalas / Information about SOTER: Journal of Religious Science 2010, nr. 35(63)

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  • Publication
    Menas ir laikas
    [Art and time]
    research article
    Čepulis, Nerijus
    Soter : religijos mokslo žurnalas, 2010, nr. 35(63), p. 7-22
    Straipsnyje aptariamas meno laikiškumas hermeneutiniu požiūriu. Meno kūrinys ir jo suvokėjas yra visiškai vienalaikiški. Jų susitikimas gali atsitikti bet kada ir bet kurioje vietoje, jiems atsidūrus santykyje vienas priešais kitą. Šio vienalaikiškumo negali ar veikiau neturėtų pažeisti vis stiprėjanti istorinė sąmonė. Susitikimas su meno kūriniu yra šventinis žaismas. Menas yra išgyvenamas dabartyje. Istoriškumas yra antraeilis, sąlyginis ir išvestinis. Veikalo tiesa nebūtinai turi tiksliai sutapti su autoriaus užmanymu. Meno kūrinys savo giliausia esme yra neišsemiamas. Jis tiesiog išsako pats save. Hermeneutikai svarbu ne išplėšti meno kūrinį iš laiko rėmų, bet atrasti jo vietą laike, tai yra tampančiame kontinuume.
      51  39
  • Publication
    Jono Pauliaus II adekvačiosios antropologijos aktualumas šiandienos sekuliariosios kultūros kontekste
    [The relevancy of John Paul II’s adequate anthropology in the context of today’s secularized culture]
    research article
    Dulskis, Romualdas
    Soter : religijos mokslo žurnalas. Kaunas : Vytauto Didžiojo universiteto leidykla, 35 (2010), p. 23-32
    Anthropological problems today have become more relevant both in academic spheres and in every day life. What we have in our hearts and in our minds about human beings are reflected on our ideas that will later become our projects and actions in life. Every person has his/her own anthropology, perceptions of him/herself and others, and an understanding of what it means to be a human being and what is worth seeking throughout life. Major arguments arise as to what is a natural human and what is held as unnatural or essentially alien to human nature. Sometimes these arguments reach the academic level but often they occur in simple everyday life, even though they do not become anthropological discussions, they arise as sharp differences and conflicts that influence many peoples’ decisions in different life spheres and form essential life aims for both individual and social groups. Europe today is trying to go along a radical secular path, aiming to distance itself from Christianity by ignoring individual people and society’s responsibility to God. It seems that the opinion that is becoming dominant is that ethical relativism is in no way connected with the origins and increasing number of destructive tendencies that caused such tragic results as in Europe in the past century. Is false anthropology at the same time destructive anthropology, because according to Romano Guardini, “who knows nothing about God, knows nothing about human beings”? This not knowing of God and human beings is not only a speculative problem, but creates a vision of mankind, which does not have a strong ethical foundation and a clear value system and does not have resistance in facing moral challenges. How do we imagine and define relationships between a human being and God? How do we understand a life of prayer?[...].
      32  40
  • Publication
    Mistika ir metafizika : onto-teo-loginės Šv. Tomo Akviniečio interpretacijos apgynimas
    [Mysticism and metaphysics: in behalf of onto-teo-logical interpretation of St. Thomas Aquinas]
    research article
    Oniščik, Marija
    Soter : religijos mokslo žurnalas. Kaunas : Vytauto Didžiojo universiteto leidykla, 35 (2010), p. 33-46
    The article deals with the use of language in Thomistic mysticism. The problem of mystical language educes some ontological and epistemological aspects of Thomistic metaphysics. The research investigates the possibility of onto-teo-logical interpretation of Thomistic metaphysics, based on the historical evaluation of the Existential and Transcendental Thomism, especially of Pierre Rousselot, Étienne Gilson and Jacques Maritain, and on the solid contribution to Contemporary Thomism by such Postmodern religious thinkers as John D. Caputo, Jean-Luc Marion, and Gianni Vattimo. Due to Rousselot and Transcendental Thomism, Thomas Aquinas is commonly viewed as the founder of the “intellectual mysticism” of the Dominican tradition. In the same time, Thomas’s mysticism is strongly experiential and metaphoric, being tied to Pseudo-Dionysian mystical tradition in which God as unknowable and unspeakable, nevertheless appears on the elevated phenomenal level, possibly expressed only in metaphorical language. In the article, the use of the notions extasis and raptus in Summa Theologiae and The Commentary on Second Corinthians is analyzed. The notions of extasis and raptus as used in Summa Theologiae are discussed in connection with the natural human apprehensive power as consisted of sensation and cognition. The extasis is presented as a kind of a “displacement” and “elevation” of both and the raptus as a supplement of the extasis. Mystical experience is in some sense “natural” to man; it does not corrupt a natural power of apprehension but perfects it, being “suitable” to it. In the theological context of The Commentary on Second Corinthians, attention is paid to the use of the notion of intellect as a special part of the human apprehensive power, capable of the immediate knowledge of the actual being as presentia.[...].
      38  69
  • Publication
    Įkvepianti kasdienybės galia
    [The power of everydayness to inspire]
    research article
    Račkauskas, Audrius
    ;
    Karoblis, Gediminas
    Soter : religijos mokslo žurnalas. Kaunas : Vytauto Didžiojo universiteto leidykla, 35 (2010), p. 47-58
    The article aims to interpret some daily phenomena (such as inspiration or aesthetic experience) and to show how everydayness becomes a full-fledged sphere of culture and an object of philosophical investigation. It is assumed that with the disappearance of the boundaries between lower and higher cultures, the meaning of a specific way of perception (understanding), which transforms everydayness into a purposeful sphere of culture, does not disappear, but, on the contrary, becomes even more significant. The ontological distinction between daily and higher culture, which had been dominating in the public discourse for a long time, has been transformed into epistemological distinction functioning in the private (intrasubjective) sphere. Therefore, culture is no longer considered to be a place of objective values but rather treated as a mode of an individual relationship with reality. The consideration of this conception starts by highlighting some methodical principles that enable to treat various daily phenomena (that are usually considered as having no cultural significance) as the objects of philosophical investigation. These phenomena are analyzed mostly in the light of the methodological assumptions of Merab Mamardashvili and Bruno Latour. These thinkers urge to regard daily events and experience not as meaningless cases of contingency but rather treat them as a fertile material for philosophical consideration. It is assumed that the daily accidents, though seemingly rather small and of little significance, can draw and focus our attention (such cases are called breaks), and reveal some fundamental structures of being.[...].
      26  48
  • Publication
    Religijos filosofija ir filosofinė praktika
    [Philosophy of religion and practice of thinking]
    research article
    Viedrynaitis, Rimantas
    Soter : religijos mokslo žurnalas. Kaunas : Vytauto Didžiojo universiteto leidykla, 35 (2010), p. 59-69
    The essential task of the philosophy of religion contains two main assumptions: it has to express an inexpressible content of religion and to avoid stagnation of philosophical discourse. Is it possible to retain religious consciousness in abstract and discursive philosophical thinking? It seems that we can do nothing to preserve religious content, but how; in this case, we are still able to speak about religion? Some traditions of philosophical conceptualizations of religion are crystallized in the history of philosophy, but their answers are often inadequate because there are too many terms and so little vitality in these explanations. As a pleasant exception in these traditions are the writings of the following philosophers: Blaise Pascal, Friedrich Nietzsche, Søren Kierkegaard, Jacques Derrida and many others, who tried to avoid stagnation of philosophical thinking. The philosophy of religion appears as paradoxical thinking. On the one hand, a philosopher tries to express his understanding of religion in philosophical way by developing discursive structures. On the other hand, he tries to deconstruct, gives no pretensions for these structures and, therefore, tries to eliminate them. It seems as a kind of mental equilibration – self-destruction, which contains not only negative, but also positive aspects. The negative aspect could be understood as a potential “death” of thinking since philosophical thought cannot rise from the ruins of thinking. In such a way, philosophical discourse, as well as religious engagement, becomes impossible because the destroyed human soul cannot engage in anything. Then, what is a positive side of self-destruction? It can be described as a satisfied human position of no-self; a human has to think in the face of failure. Only such state of thinking could be called the practice of thinking or πράξις νοερά.[...].
      37  107