Gabriel Hălănduţ: Teodicea kantiana. Un processo a Dio e il trionfo della sincerità

The question of the status of God and the role he occupies in the general organization of the world or in the life of man is an ancient one. From Antiquity, when Plato tries to defend the gods from the various accusations brought against them, until Leibniz’s famous Theodicy, philosophers have used their reason in a trial defending God. Apparently, the possibility of such a kind of discourse comes to be suspended by Kant’s critique of the tribunal of reason. However, the very process in which the classic arguments of God’s existence are analyzed, instead of becoming the end point of a road, becomes another kind of theodicy. The intention of this article is to highlight how the category of sincerity (Aufrichtigkeit) brings with it a new hermeneutical key to Kantian writings.

DOI: https://doi.org/10.53438/BQXP9598

Dialog 50-3 Halandut

Iosif Tamaş: The beginnings of christian philosophy: “Fides et ratio”, Chapter IV

In the twentieth year of his pontificate, on September 14, 1998, on the Exaltation of the Holy Cross, Pope John Paul II reads the Encyclical Letter on the Relationships between Faith and Reason “Fides et ratio”. The concept of “Christian philosophy” takes on meaning and receives new contributions to the definition of the phrase. Chapter IV of the Encyclical Letter emphasizes the significant stages of the encounter between faith and reason, the drama of the separation between the two, and the eternal novelty of St. Thomas’ thought. Christian philosophy can only be a realistic philosophy, and as philosophy approaches moderate realism, it is Christian. A philosophy of the self has nothing to do with the Christian philosophy. Many consider philosophy to be something indifferent to Christianity and to Christians; they do not want to understand that the meaning and fate of Christianity stands or falls with the philosophy that adopts it; and because apart from Thomism, the other philosophies do not agree with Christianity, without compromise on one side or the other, they say: not only in reality, but also in theory, Thomism is Christian philosophy; the others are more or less philosophical, because they are more or less Christian. The “dark cloud” of mystery that separates believers from unbelievers will help to develop a balanced and communicable level of understanding Christian philosophy, useful to both. In this first part we will focus on: the presence of St. Paul in Athens; the cautious attitude of Christians towards gnosis; the role of Saint Irenaeus and Tertullian.

DOI: https://doi.org/10.53438/DBQC7337

Dialog 47-3 Tamas

Andre MATTHEWS: Quo vadis knowledge? Quid ulterius? In search for a solution to the epistemological crisis

The article searches to respond to three questions: The first: what is the real situation of the knowledge today? To find an answer, the author analyses the ideas on this theme, expressed by two contemporary philosophers: J. Habermas and J.-F. Lyotard, which bring us to the conclusion that knowledge means experiencing of a crisis situation. Thus, a second questions: how can we exit this situation of crisis? Concerning this, the author lines these movements of the modernity and post-modernity that have the role to find the direction, the unity, the validity and the finality of the different forms of knowledge. Finally, a third question appears: what is the solution to the present epistemological and cultural crisis? The author expresses the conviction that the knowledge under all forms and richness needs a new spinal column: the metaphysics.

DT128_A

Giovanni MAGNANI: Il Gesù dei filosofi: la ragione moderna di fronte al mistero cristiano

Această lucrare prezintă raportul gândirii europene cu creştinismul, începînd cu criza în care a intrat după perioada umanismului creştin. Această criză a gândirii este caracterizată, printre altele, de apariţia Reformei. Dezvoltatrea raţionalismului se face în două etape: una clasică, de la Descartes la Kant, şi a doua, în secolul XX, cu Hegel, Schelling, Comte, etc. Se pare că pentru mulţi, cuvântul modern, căruia i se adugă cel de gândire înseamnă o raţiune şi o raţionalitate care s-ar dori să se autolegitimeze ca unice, ba chiar să devină instanţele absolute ale persoanei umane. Un aspect relevant este dat de radicalismul lui Spinoza. Cercetarea actuală interdisciplinară recere noi instrumente critice care să fie capabile să suporte dialogul dialogul interreligios esenţial al raporturilor interumane ale noului mileniu.

DT0417_Giovani Magnani

Anton Carpinschi: Nevoia de filozofie politică în lumea de astăzi

The need of political philosophy has always been integrated within the horizon of human’s social existence. On the other hand, the present article also wishes to make a short presentation of the laid effort in the common welfare administration, mostly in the modern and nowadays period. Although willing to analyze in what manner the today’s political philosophy still reflects the human needs and the social realities, the author observes that it has become more speculative and reactive than comprehensive and prospective. In consequence, knowing that the new political knowledge’s openings and perspectives depend mostly on the way that the various types of political theories correlate to the modernity’s legacy and to the post modernity challenges, the author’s approach is a methodological one. So there is proposed to outstrip of scientism, of ethics and of historicism, but also there is proposed the rehabilitation of practical philosophy, very good bounded with the philosophical conscience of the opening, of the plurality and complementarity and also with the permanent exercise of the human reflexivity in the aspiration toward wisdom in the common welfare administration.

DT132_A

Valerius M. CIUCĂ / Paul TIBULEAC: De unde ar trebui să preia dreptul definiţia vieţii umane: din religie, morală ori din filozofia ştiinţei?

Thanks to the apparition of new phenomena and thanks to the fact that the yesterday unimaginable has become possible the juridical definition of human life is now imposed. But who is the most adequate to offer this definition: the priest, the philosopher or the scientist? Or in other words: religion, morality or the philosophy of science will offer the real definition of human life? The entire conference suggests, on an optimistic-realistic tone, the necessity of everyone’s collaboration since the answer falls on them in equal measure: there has to be a fruitful collaboration between the priest, philosopher, jurist and science man. Through their collaboration human life will have to receive its true definition.

Paul TIBULEAC

Anton CARPINSCHI: Cultura recunoaşterii şi orizonturile adevărului

After presenting truth’s horizons and after demonstrating the need of comprehension, the conference underlines that the path towards the truth of self-recognition and recognition of another presupposes the permanent meeting of reason and faith. We find out that at the base of comprehensive truths’ configuration stands the profound connection between comprehension and recognition. The third part of the conference remains over the fallible man, over the hypostasis of human and the comprehensive truth, showing that the variety is the key of human nature, a plastic and malleable. Eventually our attention is drawn upon a culture of confession, being underlined again the importance of the connection between truth and comprehension. Of all this the culture of confession appears as a cultural synthesis of a mature humanity.

DT1513_Anton CARPINSCHI

Zbigniew WENDLAND: Problema obiectivităţii valorilor într-o lume pluralistă şi dialogală

The crisis of the present-day world is in its very essence a crisis of reason. The fall of reason is treated as the most important symptom and, simultaneously, the cause of the downfall of the whole Western civilization. It has come a time when we must look for another kind of rationality than metaphysical rationality or instrumental rationality which could better correspond to existing challenges of mankind. The professor’s proposal is to label this new kind rationality with the term dialogical rationality. Present-day philosophers arrive at the common conclusion that one will not succeed to reach something like the correspondence with the Absolute or with the reality like it is in itself. This does not mean that people will live, and should live, without any concept of objectivity, that is to say, without objectively grounded values.

DT1512_Zbigniew WENDLAND

Gabriela BLEBEA NICOLAE: O viaţă adevărată sau o propoziţie adevărată

The present conference does not undertake to contradict the conjunction (mediated by «and») between a true sentence and a true life. It only seeks to see to what extent a true life is absolutely dependent on veracity. In other words, this paper’s aim is to find out whether or not truth-telling (i.e., sincerity) is the condition for leading a true life (evidently, a true life actually refers to a good, morally valid life). This question may seem naive or simplistic but it actually stems from the dramatism surrounding the fact that communist experience imposed denunciation as a norm for practical action. If the denunciation means giving true information, could the telling of truth be morally acceptable even when the life of an innocent person is endangered? I am going to carry this question over into an analysis of St. Augustine’s De mendacio. By analyzing through this text the distinction between betrayal and heroism, I hope to make it clear how the telling of truth under the circumstances of the communist kind of regime might either land us in the sinful area of betrayal or under the sign of courage, in the space of virtue.

DT1511_Gabriela BLEBEA NICOLAE

George McLEAN: Adevăr, bine şi moralitate

In the past morality has been seen as a set of prohibitions. In order to pursue real goods in a real manner it is essential that we judge things as they are in themselves. Truth is the essence of justice and justice is the essential context of the good, the sign of peace in social life. According to Kant, with regard to morality, it is a breakthrough to begin to appreciate the role and the responsibility of the human not only for responding to reality, but for shaping it also. Like a pair of glasses values do not create the object, but focus attention upon certain goods rather upon others. According to Aristotle, in order to make sense of the practical dimension of our life, it is necessary to identify the good or the value toward which one directs one’s life. The moral truth is the reason regarding whether the act makes the person and society good, meaning to fulfill, in an authentic way, the individual or the society. Moral freedom consists in the ability to follow our own conscience.

DT1510_George McLEAN