Antanas Maceina – vienas žymiausių Lietuvos filosofų. Antanas Maceina aprėpė ir analizavo gana nemažai sričių – pedagogiką, filosofiją, Religijos filosofija. In a quarterly journal called Filosofija. Sociologija . Antanas Maceina is also usually regarded as an existentialist, especially in regard .. Religijos filosofija. In a quarterly journal called Filosofija. . Antanas Maceina is also usually re garded as an existentialist, especially in regard to his post-war .. Religijos filosofija.

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Modest Spell of Nihilism Tomas Sodeika. Letters of Juozas Girnius to Bronius Kuzmickas.

Prometejiška kultūros tragedija Antano Maceinos filosofijoje.

filossofija Nation and National Loyalty in the Works of A. Summary The article focuses on discussing and evaluating works by Antanas Maceina — and Juozas Girnius — dwelling religios questions of the cultural and political survival of the Lithuanian nation under harsh conditions of Soviet occupation and NATIONAL emigration. It is demonstrated that works by the Lithuanian philosophers cited here remain among the most significant and theoretically mature contributions not only in the context of emigration, but also in terms of the whole history of Lithuanian philosophy.

These works have not lost their conceptual relevance both in theory and practice in the modern times as well, because Lithuanian history may be more or less reasonably characterized by certain cyclical traces, and this assertion holds true not only for the 20th century.

On relkgijos contrary, this indicates them being undoubtedly marked with the imprint of eternal modernity. Philosophical Anthropology of E.

Antanas Maceina, Religijos Filosofija – PhilPapers

Summary The author analyses the relation between positivism and Marxism. He seeks to expose their common sources and interaction, similarities and differences and to demonstrate that, contrary to the common opinion, classical Marxism and classical positivism are not so much disparate.

In the 19th century both philosophies shared scientistic and progressivist views, and this accounts for their many other resemblances. Yet in the 20th century, when classical positivism was replaced by logical positivism and the Neomarxist critical theory emerged, methodological orientations of both movements started to diverge more and more. The article explores the complicated history of relations between the Vienna Circle and the Frankfurt School and inquires into the Positivismusstreit.

It ends with the conclusion that the majority of differences between positivism and Marxism stem from their different notions of experience. Summary The paper deals with the fundamental problem of philosophy — the problem of being.

The research begins with the analysis of the famous poem of Parmenides where, for the first time in the Western tradition of philosophy, the being, apart from being just mentioned, is also provided with a logical foundation. It is demonstrated here that the logically attractive considerations of the second part of the poem both fail to substantiate the discovery of the being and give no hints about its content.

The way to deal with the above mentioned problems is found in the typically ignored beginning of the poem. An assumption is made that Plato exploits this reference while constructing his ideally just state. Failing to theoretically thematize virtue in Phaedrus, Plato blames writing which incorporates theory for its inability to assimilate the ethical content, but refuses to abandon this undertaking.

It is supposed that in The Republic Plato continues his effort of theoretical thematization of virtue by trying to relate the latter to justice which is directly accessible by theory.

In striving to enable justice to embrace the content of virtue, Plato is even compelled to make a virtueincorporating philosopher preside over his ideal state.

Nonetheless, Plato fails to reach his direct objective religijks The Republic. However, the action of constructing ideal justice quite unexpectedly reveals the origin of being, i.

The main assumption is that Greek philosophy inherits its primordial forms of self-reflection from the previous tradition of Greek literature.

It becomes reliijos when the new ideal of philosopher i. Mellor on Time Jonas Dagys. Having accepted the distinction between A-series and B-series, one can only resist McTaggartian conclusion by denying at least one of the macdina The lesson to be learnt from this debate is that if the world is conceived as a mere totality of facts no change could be real in such a world, and so McTaggart would right.


However, if the reality of things determining those facts is recognized as more fundamental, it would not be denied that at least some of these things undergo genuine temporal religijoe, and iflosofija as a dimension of this real change cannot be rejected. Summary The article advances an argument in favour of the reductionist, Humean conception of causation. The author draws upon an insight of David Lewis and Rwligijos Mellor: The utmost such experiments can prove is that the ordinary conception of causation is inconsistent.

Summary The article filosofia the distinction between substantive and procedural rationality made by Herbert Simon, which has provided the conceptual framework for the empirical research on the boundaries of human rationality. In this research, two approaches with a different understanding of heuristics for cognition and choice are distinguished.

In the first approach David Kahneman, Amos Tverskyheuristics is interpreted as a source of the pathologies in human rationality.

In the second Gerd Gigerenzerthey are conceived as a means for an effective simulation of substantive rationality, making human behaviour ecologically rational. Discussing the reasons for this Janusfaced duplicity of heuristics, some ambiguities in the distinction between the procedural and substantive rationality are disclosed.

This distinction may mean 1 the difference between the process and the product of information processing; 2 the distinction between correct filosofoja unpracticable alghoritms and incorrect but practical heuristics in information processing itself, and 3 between the form and the content substance in the problem religjios behaviour. Another source of the problems with this distinction is reflexivity of the knowledge about rationality, i. Summary The article is dedicated to G.

There are three distinguishing features of hermeneutical models — weak hermeneutics, strong hermeneutics and deep hermeneutics. Also article discusses differences between these three hermeneutical models and its implication for understanding of contemporary culture.

Summary The article deals with the relation between the body and the living environment. According to the author, the body is not only the centre of orientation in the environment, but also a factor of creative interaction with it. While we are creating our own living environment, the role of the filoosfija is analysed according to the phenomenology of Husserl and Merleau-Ponty.

The body is interpreted in the context of phenomenological and hermeneutical cultural studies where culture is explained as the development of the existential project Heidegger. The author raises a thesis that the body is a factor of existential creation as an interaction between our environment and ourselves. The article deals with the relation between embodiment and the other forms of human creative activity such as naming and limiting. The body serves as a factor of interaction among different forms of creative activity.

Our becoming in an environment, which deligijos embody as our living space, forms the content of culture as an existential creation. There are analysed the principles of both activity creativity and passivity suffering of the body.

The creativity and culture in general of a participant eeligijos the filosodija environment is conditioned by the interaction between activity and passivity. In this process, the identity of this participant is formed.

The article deals with a combined model of both the circle and the layers. Religijs the author aims to substantiate the thesis that existential creation is a co-action of the different antanxs of the living environment.

The phenomenology of culture here is developed religijo an interaction of different existential layers ethical, aesthetical, technical in which the body plays an important role. The theses raised in the article are illustrated with examples macsina multilayer art films. Patyrime patiriame ne tik tai, kas esama, bet ir tai, kas patiriama sykiu kaip kita. The task of investigation is to show that static structure of intentionality can have prolongation in the genetic concept of intentionality.

The concept of intentionality cannot be reduced to theoretical relation with maceiha of cognition. Intentionality is practical realization, transitive movement and teleological process. Intentionality is a process of transition from one act to another. Phenomenological analysis cannot limit itself to only one separate act since every separate act religios the potential transition to another act, while every separate act preserves the interconnection macekna the integral intentional life.

Phenomenology reject concept of nonintentional consciousness, because nonintentional acts of consciousness cannot be described like phenomena.

From the other side Husserl affirm that not every act of consciousness can to reach a last goal. With other words, every act of consciousness implicate not only requirement for a plenitude of fulfillment, but in the same time implicate unconscious or unrealizable experience. Towards a New Account of Hermeneutics: The essay argues that hermeneutics is inevitably linked to tradition: Hermeneutics, reigijos, tradition, ontology, will to power.


The analysis of the fountainhead of nihilism demonstrantes that the critics of nihilism is being evocated on a logical onto-logical level.

The radical orientation of contemporary philosophy — neoparmenidian one — which is namely representated by E. For him, the thought is a nihilistic one not in the case when Nothingness has become a mode of the giveness of Being, but when the Being antanaas a mode of giveness of Nothingness.

Antanax author questions — how it is possible or whether it is possible to proclaim the nihilism, while contesting the Being as the primordial metaphysical giveness, and taking this way yourself out of the tradition of Western philosophy? Historiosophical Messianism of L. Summary The historiosophical and messianistic ideas of L.

Karsavin and his ideology of left Eurasia were based on the theological and gnostic symbolism of the early 20th century, F. At rrligijos beginning of his mediaeval researches Karsavin investigated sacral events in rural areas in the 17th—18th centuries, especially in Italy, magic activities and popular beliefs in Christian Saints, based on uncritical, natural, live religious feelings and spontaneous faith.

He maintained live religious faith to be the background for the significance and utility of all canonical religious rules and churches. These ideas are similar to the French school of Annales and to the M. However, Karsavin re lated his consideration of spontaneous hierophany to the gnostic tradition of Divine Pleroma. It is important to them in order to interpret the philosophy of Nicolaus Cusanus, especially his antaas of God as Possest and a permanent and contradictory process anntanas explicatio and complicatio.

On the contrary, Karsavin develops the idea of divination of oneself in his theory of Symphonic personality. Every personality is a form of free solution and responsibility, love and self-sacrifice. Therefore, the personality develops itself from an autonomous individual into the personality as a family, the personality as a nation, as a state, and finally the personality transforms into a cosmic human being, or Adam Kadmon.

The religijoos growth of personality, his ontology presupposes his essential responsibility for the development of nation, state, culture and civilization. The hierarchical conception maveina the world personality presupposes the ideocratic form of government.

Karsavin from until was the leader of the left wing of the Eurasia movement which was located in Paris. However, Karsavin strongly criticized communism and Bolsheviks from the Orthodox point of view. In the Lithuanian period, he becomes closer to the Russian Orthodox tradition of Old Believers and its ideas of self-sacrifice to populace.

On the contrary, he spread his ideas of Symphonic Personality, dialectics of Trinity, self-sacrificing after the War and even in the concentration camp in Abeze until his death in Summary The article consists of the most significant conclusions from the research into the philosophy of Jesuits in Poland and Lithuania that had been systematically conducted by the author for thirty years.

It refers to the period since the beginning of the activity of Jesuits in Lithuania in the second half of the 16th century until the end of the 18th century.

Having distinguished the two areas of Jesuit philosophy in Lithuania of the relevant period — philosophy connected with teaching, i. The main concerns of the insufficiently examined civic philosophy are discussed in the last section. Jesuit philosophy, philosophy in Lithuania, second scholastics, Anfanas Aristotelianism.

Summary The first Lithuanians to be introduced to philosophy were young members of the gentry who studied in European universities at the end of the 14th century. The recently baptized Lithuania strove to adopt Western culture and to present itself as a Western state. At the end of the 14th century, Vilnius Cathedral School was founded.