scholarly journals Relacje między teologią a naukami przyrodniczymi w kontekście edukacji

2006 ◽  
Vol 4 (1) ◽  
pp. 439-444
Author(s):  
Sławomir Śledziewski

Man, wanting to progress, must educate himself, the sense of attaining education is formed both by „the deeper desire in the human being”, which leads him to reflect on the subject of God and by the will to study natural sciences, which have permanently changed our way of thinking about the world surrounding us and about ourselves. In the process of cognition faith cannot take the place of reason, nor reason the place of faith, these are two ways of arriving at the truth, which must collaborate in agreement with each other, thus education should concentrate on outlining the relation between theology and natural sciences. Such complementing leads to the cognition and fathoming of the truth, and this, besides the attainment of wisdom, is one of the main assumptions of education.

Author(s):  
Balbino A. Quesada

La fenomenología de la razón escudriña todos los procesos racionales que intervienen en la aprehensión del objeto real y de su constitución, y las consiguientes relaciones noético-noemáticas. Sólo la razón pura colegida, primero como fuerza que depura los procesos de la evidencia y las posiciones del sujeto, y sólo la razón entendida también como proceso que ratifica la verificabilidad del darse el objeto y de todos los demás procesos y relaciones, se revela como la única instancia posible capaz de asegurar la validez del conocimiento y del objeto del conocimiento. Por otro lado, la razón juega un papel decisivo en lo que respecta al sujeto de razón. Ésta es la nota constitutiva y respectiva del ser humano, el poder que lo separa del entramado de facticidades y contingencias de las que se compone la realidad, de suerte que éste no es un factum más entre todas las objetividades, tal como postulan la psicología y las ciencias naturales. El hombre es un ser mundano, está efectivamente en el mundo. Ahora bien, “su ser en” y “su estar en” son modificados por el poder de la razón. Su modo de ser mundano es serlo racionalmente. Únicamente de este modo el Umwelt deviene Lebenswelt.The phenomenology of reason inspects all rational processes involved (which participate) in the apprehension of real object and its constitution, and the respective noetic-noematic relationships. Only the pure reason comprehended, first of all, as a strength which purifies the mentioned processes, the evidence and the subject positions. Secondly the reason, also comprehended as a process which confirms the object verificability which gives itself and the other processes and relationships, appears as the only possible power, which is able to guarantee the validity of the knowledge, and so the object of knowledge. On the other hand, the reason plays a very important role in the subject of the reason. This is the constitutive and respective note of the human being, the power (strength) that separates it from the labyrinth of facts and contingencies which makes up reality, so that this (human being) isn’t a fact among all objectivities, as postulated by psychology and natural sciences. The human being is a worldly being; he is really in the world. Now then, “his being-in” and “his staying-in” are modified by the strength of the reason. His way of being worldly is being rationaly. Only in this way the “Umwelt” becomes “Lebenswelt”.


2019 ◽  
Vol 38 (4) ◽  
Author(s):  
Alexei N. Krouglov

The sources of Kant’s term Gesinnung and a review of the problems of its translation into English were presented in the first part of this article; the second part examines the novel features that Kant brings to the interpretation of this concept in the critical period. In the Critique of Practical Reason these include the questions of manifestation of Gesinnung in the world, apprehended through the senses, the method of establishing and the culture of truly moral Gesinnung, as well as the problem of the immutability of Gesinnung in the progress towards the good. The new theses that appear in Religion within the Bounds of Bare Reason are Gesinnung as the internal subjective principle of maxims, on virtue as evidence of the presence of Gesinnung, on act as a manifestation of Gesinnung, on the unintelligibility of Gesinnung in its noumenal, suprasensible character, on the innateness of Gesinnung in the sense that it exists not in time, but in the form of its acceptance by free expression of the will, on the singleness of Gesinnung and its indivisibility into periods, on revolution in Gesinnung as distinct from empirical reform, on the creation of the new human being as distinct from the ancient one as a result of the revolution of Gesinnung, on the link between the revolution in Gesinnung and “conversion” or second birth. After discussing the problem of distinguishing the terms Gesinnung and Denkungsart in translation as well as a review of all the existing variants of translating Kant’s concept of Gesinnung into Russian (aspiration, inclination, intention, virtue, virtuousness, conviction, attitude, mode of thinking, thoughts, mood, disposition and umonastroenie), the author comes to the conclusion that the uniform variant umonastroenie is best suited for Russian translations of Kant’s works.


Author(s):  
Ekaterina A. Nechaeva

The present paper concerns the discourse of metamodernism problem as a type of the anthropological myth. The anthropological myth is considered as a project for describing reality, which models a systematic consistent idea of a human being, reality, status of reality and develops ethic, aesthetic, axiological views of a subject. The article aims to determine the peculiarities of metamodernism as a fictional discourse of the anthropological myth on the basis of XXI century European novel analysis. The analysis is carried out with the use of the comparative method, contextual description methods, axiomatic method, discourse analysis method etc. The topicality of the undertaken research is determined by the appearance of a new fictional discourse in art at the beginning of the XXI century as well as a new aesthetic paradigm, not described yet. The texts of Western European novels written in the first two decades of the XXI century reveal authors’ consistent refusal of the principles traditionally viewed as post-modernist – novels featuring a simulated nature of reality, novels problematizing the relationships between the signifying and the signified, decentralizing the subject etc. The attempts to describe a particular cultural situation as an alternative to postmodernism have been taken since the 80’s of the XX century; metamodernism acts as one of such projects for describing the modern cultural situation. The paper analyzes the interpretation models referring to XXI century art on the basis Western European novels of XXI century. The author of the paper concludes that metamodernism as a fictional discourse of the new anthropological myth reflects a different idea of the reality. Metamodernism as a cultural project aims to “return” ontology, assume the availability of reality outside the cognizing subject’s consciousness, and surpass the iconic nature of reality. From the epistemological point of view, metamodernism offers cognition of the world and “Ego” via experience of “Another Ego”.


2021 ◽  
Vol 16 (2) ◽  
pp. 66-73
Author(s):  
Agapov Oleg D. ◽  

The joy of being is connected with one’s activities aimed at responding to the challenges of the elemental forces and the boundlessness of being, which are independent of human subjectivity. In the context of rising to the challenges of being, one settles to acquire a certain power of being in themselves and in the world. Thus, the joy of being is tied to achieving the level of the “miraculous fecundity” (E. Levinas), “an internal necessity of one’s life” (F. Vasilyuk), magnanimity (M. Mamardashvili). The ontological duty of any human being is to succeed at being human. The joy of being is closely connected to experiencing one’s involvement in the endless/eternity and realizing one’s subjective temporality/finitude, which attunes him to the absolute seriousness in relation to one’s complete realization in life. Joy is a foundational anthropological phenomenon in the structure of ways of experiencing the human condition. The joy of being as an anthropological practice can appear as a constantly expanding sphere of human subjectivity where the transfiguration of the powers of being occurs under the sign of the Height (Levinas) / the Good. Without the possibility of transfiguration human beings get tired of living, immerse themselves in the dejected state of laziness and the hopelessness of vanity. The joy of being is connected to unity, gathering the multiplicity of human life under the aegis of meaning that allows us to see the other and the alien in heteronomous being, and understand the nature of co-participation and responsibility before the forces of being, and also act in synergy with them.The joy of being stands before a human being as the joy of fatherhood/ motherhood, the joy of being a witness to the world in creative acts (the subject as a means to retreat before the world and let the world shine), the joy of every day that was saved from absurdity, darkness and the impersonal existence of the total. Keywords: joy, higher reality, anthropological practices, “the height”, subject, transcendence, practice of coping


Author(s):  
B. Maksymchuk ◽  
S. Lysyuk ◽  
N. Vyshnivska ◽  
I. Shaparenko ◽  
S. Myronenko ◽  
...  

The legal provision of valeological education of the future teacher is regulated by several national and international documents according to the hierarchical principle. Ukraine acquires rights, duties, and, most importantly, opportunities in the development of the authentic valeological space at all levels of political and social activity, gradually entering the world social, medical, psychological, and valeological community. In the state documents on education, considerable attention is paid to the implementation of a social request, a social order related to the search for new forms of training of a specialist in the educational and recreational field, who should perfectly possess the main and related professions, can solve the tasks of training specialists in conditions of competitiveness, integrativity, and intensity of activity. Now in our state, several laws stimulate the introduction of valeological education for the general masses of the population. Although in the Ukrainian legal field valeological issues are solved dualistically (as medical and extra medical, therapeutic and preventive, special and general), now there is every opportunity to make valeological culture a publicly available component of universal humanity. Naturally, the subject of reflection of various forms of social consciousness at different times was a person, his spiritual and/or physical perfection. So, within the framework of philosophy, as a joint foremother of the humanities and, to a large extent, the natural sciences, psychological, pedagogical, and medical theories of human health and existence developed.


2019 ◽  
Vol 10 (2) ◽  
pp. 337-348 ◽  
Author(s):  
Tetyana Petrova

The subject of the study is the features, functions and structure of the Ukrainian scientific picture of the world and its component – the picture of the world of melioration science. The theoretical basis of the research is the thesis of the foreign and Ukrainian scholars on the scientific picture of the world as a consolidated and structured system of universal scientific knowledge. The methods of the research are the following: a method of structural and functional analysis of the concept, a method of definition analysis, a comparative method and a method of quantitative analysis. It has been found that the scientific picture of the world is a system of concepts that represents the scientific cognition of the world. The functions of the scientific picture of the world are usually identified as heuristic, synthetic, methodological, systematising and world outlook creating. The unified scientific picture of the world consists of the following types: humanitarian, natural, social and technical ones. The format of the scientific picture of the world expressed by the terminology of melioration belongs to the natural sciences picture of the world. The contributors to the melioration picture of the world are the subsystems of its sub-sectors, namely: water, land, chemical, technical, phytomelioration and others. The modern melioration picture of the world is largely formed by means of international terms (about 70%), and to a lesser extent by the genuine (national) vocabulary (30%).


2009 ◽  
Vol 6 (3) ◽  
pp. 4-7
Author(s):  
Vincentas Lamanauskas

A term “Natural Science(s)” most frequently associates with natural sciences such as physics, chemistry, biology, astronomy, geography, etc., i.e. inanimate and animate nature. An extensive list of sci-ences testifies to the complexity of nature and its problematic character. The senior forms of comprehensive school are taught these sciences as individual subjects with little interdependence. Thus, undivided materiali-ty of nature seems to be “disjointed” and a general view of it is lost. Trying to perceive the phenomena that surround us, we always divide the world into single dimensions (for easier perception). What would happen if a chemist saw the world in a hundred – dimensional universe (following the number of chemical ele-ments)?! How deeply and properly one part may be studied it can never disclose the wholeness (a holistic or systemic aspect). On the other hand, we try to design complex systems from the observed and perceived single-dimensional fragments (for example, periodic law, etc.). In this case, any subject of nature cannot describe the wholeness of it. Of course, the view of general nature cannot be fully displayed within the frame of one of its branches. We have lost the real world as the set of interconnected parts. The pictures of the partial worlds (a world of physics, chemistry, biology, etc.) are fragmentary, incoherent and influence our consciousness as a stream of separate pictures. Therefore, it is necessary to form a system that would comprise the knowledge accumulated by all natural sciences establishing the linkage between subjects, inte-grating the knowledge of natural sciences, creating a picture of the world and turning back to the undivided individual world. Thus, in order to clearly realize and understand our environment and nature, to perceive therein existing relations between phenomena and laws, to have orientation in nature following the latest requirements for a scientific knowledge, it is equally important both, the differentiation and integration of natural sciences: the reconstruction of the “disjoined” nature as a unified system in a more advanced level of a theoretic cognition. The task to be resolved is in no manner easy; still the solution has to necessarily be found. The emphasis is put today on one of the reasons indicating why interest in natural sciences is de-creasing. The point is that natural science education (physics, chemistry, biology, etc.) stands behind the latest academic science achievements. According to N.Lisov (2000), scientific content is a key component of the educational process that promotes general - theoretic and functional - practical literacy of a person. The necessity of systemic thinking (approach) unfolds and implements natural science education. The correlation between human being and nature becomes more and more problematic. Human being cannot be treated only as a component of biosphere. The necessary systemic development of both nature and society is considered to be examined. In other words, a mind strategy is needful in the correlation with nature, society and a technical environment. Hypothetically we can say that nature “created” human being and human being established technical (technological) environment, but the latter “turned back” to both nature and human being. How not to wander? Although every living creature, including human being, is able to keep stability (homeostasis) it has to succeed in changing (evolution) as great stability can harm any organism. The sys-temic approach is extremely important to natural science education. The acknowledgment of a single com-ponent does not afford an opportunity to perceive the whole system. A similar method could be used creating a number of systems. For example, thermodynamics (entro-py, chaos, temperature and thermal energy are fundamental characteristics of thermodynamics), cybernetics (information and management are two fundamental characteristics of cybernetics) and synergetic (a science explaining the links between the phenomena, seeking to find out the origin of new objects that produce new phenomena or disappear) can be examined only as a closely operating system. Nature study (in a broad sense) is a complex, specific subject. Human being needs to be trained to feel nature and research it what makes him able to immediately communicate with it. Nature value awareness, experience and practice impersonation are the fundamental manifestations of the interaction between human being and nature. This is one of the primary tasks of natural science education in the 21st century. Key words: science education, systemic approach, human being, general education.


1964 ◽  
Vol 17 (2) ◽  
pp. 129-145
Author(s):  
W. A. Whitehouse

The phrase ‘a theology of nature’ is an abbreviation for ‘a theological account of natural happenings’—happenings which are properly investigated in the first instance by appropriate ‘natural sciences’. A Christian theology of nature seeks to provide a systematic appreciation of the physical universe, its items and occurrences, from a Christian theological point of view. If it is to rank as a serious contribution to human wisdom, it must be a disciplined effort to understand in appropriate terms the object of interest. One version of the discipline would be to produce an extension of the natural sciences, to cover topics—God, freedom, immortality—which fall outside their scope by a ‘metaphysical’ science which links these topics to the subject-matter of natural sciences in a theoretical account of ‘being as such’. This would have the effect of reintroducing ‘Natural Theology’, reshaped and revitalised, into the fabric of Christian systematic theology. This project is not being advocated in this article. It is mentioned solely in order to distinguish the present topic, a ‘theology of nature’, from what is traditionally known as ‘natural theology’. The purpose of this article is to explore afresh the structure of Christian intellectual response to the wonder of the world, as it is now being analysed by science, with particular attention to the ‘evolutionary’ aspect of things, appreciation of which has radically affected modern sensibility.


2013 ◽  
Vol 64 (2) ◽  
Author(s):  
Juraj Dolník

AbstractThis paper is intended to be an introduction to the elucidation of the mutual understanding on the basis of the concept interpretation. The author raises the question about how is it possible to understand each other in spite of the fact that the mental world is immediately inaccessible. He argues that the possibility of the mutual understanding is an anthropological constant: the human being is set for understanding as a result of the evolutional mature of his interpretational ability. The major part of the text is an attempt at explanation of the role of interpretation in the process of shaping of the subject. It is argued that the germ of the subjectivity is the instinct for self-preservation which determines the fundamental relation of the human to the world: the world is seen through the lens of egocentrism. Showing that the possibility of the mutual understanding of egocentric subjects is a deceptive paradox helps us comprehend the anthropological foundation of this phenomenon. The final part of the text outlines the problem of the mutual understanding in the real interactional conditions and focuses the attention on three fundamental factors: ego, language, egoism


2021 ◽  
Vol 2021(42) (1) ◽  
pp. 95-106
Author(s):  
Stanisław Chrobak ◽  

As Pope Francis asserts, youth cannot be a period of suspension; on the contrary, it is the age of decision, which is precisely the essence of its charm and its greatest challenge. Young age is the time for commitment, creativity and proactive development of one's biography. Thus, building the young must be the subject of authentic concern, while a reflection on young age will not only help those who are currently achieving or experiencing that age, but also to anyone willing to maintain their young spirit forever. In this context, presentation of images that reveal the very essence of young age, encompassing a particular idea of a human being, a concept of the world and a hierarchy of values, demonstrates the originality and uniqueness of the enthusiasm expressed by a young person pursu- ing their dreams and choices. The Pope emphasizes that the features typical of a young heart include readiness to transform, an ability to rise and to accept the lessons of life.


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