Dieu. “Celui qui est” (De Deo ut Uno) is a volume, broad from every point of view, written by the Dominican father Serge-Thomas Bonino, currently dean of the Faculty of Philosophy of the Pontifical University of San Tommaso in Rome, President of the Pontifical Academy of St. Thomas and Secretary of the International Theological Commission.
Julian Baggini is a British journalist and philosopher of Italian origin, quite famous in the United Kingdom, also dedicated to the dissemination of atheistic issues. In this small volume, originally published by Oxford University Press in 2003, he engages in a basic presentation of what atheism is.
The book by Ardian Ndreca, full professor in the Faculty of Philosophy of the Pontifical Urbanian University, is part of the series “Paths of urban theology”, edited by Armando Matteo and programmatically inspired by the indication of Pope Francis “It is necessary to arrive where new stories and paradigms are formed, reaching with the Word of Jesus the deepest nuclei of the soul of the cities ”(Evangelii Gaudium, n. 74).
Massimo Borghesi is one of the most authoritative Italian interpreters of the “modern”, to whom he has dedicated numerous studies, focusing in particular on the thought of Romano Guardini and Augusto del Noce.
The relationship between art and religions is analyzed, outlining the notion of “system of art”. Then the contestation of the “system of Christian art” that has occurred in recent centuries, is specifically addressed, through various types of revivals mechanisms. Finally, forms of contemporary art which declare themselves atheistic are analyzed. In the contemporary world we encounter a lot of art full of gods and against God, or an art that lacks God; an art that between disbelief and unbelief cannot find the right measure between meaning and its form, because the “system of art” always expresses a vision of the world, in such a way that between form and content there is always a one-to-one relationship.
Elementary examples show that mathematical infinity is actually present in the applications of mathematics to reality. This leads to remarks on Cantor’s definitive introduction of actual infinity in mathematics, through his theory of sets, which is part of the current formalization of mathematics. However, mathematics goes beyond its formalization in a somewhat “mysterious” way. The equally “mysterious” effectiveness of mathematics in the universe ultimately suggests a dynamic understanding of creation, an open-ended process where infinite and finite are intertwined.
Elementary examples show that mathematical infinity is actually present in the applications of mathematics to reality. This leads to remarks on Cantor’s definitive introduction of actual infinity in mathematics, through his theory of sets, which is part of the current formalization of mathematics. However, mathematics goes beyond its formalization in a somewhat “mysterious” way. The equally “mysterious” effectiveness of mathematics in the universe ultimately suggests a dynamic understanding of creation, an open-ended process where infinite and finite are intertwined.
Both the most recent ecclesial documents on the world of young people, such as Christus vivit, and numerous sociological researches describe the younger generations as disinterested with regards to the religious dimension towards which they show, not hostility, but indifference: they don’t embrace atheism in the classical sense, but a weak form of disbelief. The causes of this situation are to be sought in the world of the adults, in which “youthfulness” has spread. The youthfulness of the adults has caused a detachment of the adults from the limited and mortal reality of the human condition, the advent of post-Christian adults, and a sort of almost “religious” attention towards children, considered as the paragon of perfection. Young people, children of these adults, immersed in a technological world, are completely impervious to pastoral care, which should be rethought precisely to speak to this generation, finding the language of a humanism of proximity and self-giving.
For two of the main contemporary philosophical traditions – the phenomenological and the analytical – the second half of the previous century saw a rebirth of the philosophical discourse about God, established, however, beyond the boundaries of traditional metaphysics. Heideggers and Carnaps critiques of metaphysics do not seem to have ceased to exert their influence. In this article, I reconsider the legitimacy of those criticisms by asking: is it truly necessary that contemporary thought proposes a philosophical discourse about God outside of the realm of traditional metaphysics? In virtue of the same fundamental fault that, paradoxically, is hidden as much within the criticism of Heidegger as within that of Carnap, I respond negatively to this question.
The author illustrates the fundamental notions of Spinoza’s philosophy (substance, God and nature) and underlines their origin in the historical and cultural context. He then goes on to highlight the presupposition of the Spinozian position which is the identity of being and thought. From the Thomistic point of view, such a position shows many weaknesses, because it fails to grasp a real ontological distinction between God and created beings. In fact, it does not adequately consider that the human being knows starting from the real beings and only in this way he can come to discover the distinction between being and essence.
Debates on the question of God and religion in contemporary political philosophy often end by blending different methodological perspectives, so as to melt the peculiar point of view of political philosophy with those of political science, theology, and sociology. The essay tries to shed some light on such a theoretical situation, individuating the specific task of a properly philosophical-political research, and finally introducing an exemplar expression of it in the traditional reflection on the essential structure of human acting, especially considering the peculiar conceptual development it received through the work of Thomas Aquinas.
Debates on the question of God and religion in contemporary political philosophy often end by blending different methodological perspectives, so as to melt the peculiar point of view of political philosophy with those of political science, theology, and sociology. The essay tries to shed some light on such a theoretical situation, individuating the specific task of a properly philosophical-political research, and finally introducing an exemplar expression of it in the traditional reflection on the essential structure of human acting, especially considering the peculiar conceptual development it received through the work of Thomas Aquinas.
Philosophy has the task of rationally searching for the truth about the whole of reality. In this search, God emerges as theme principally in two fields, directly in natural theology which is the reflection on God in the light of natural reason, and indirectly in philosophy of religion insofar as God is the object of man’s religious experience. Focusing on philosophy of religion, this essay sheds some light on the main currents of thought in contemporary philosophy of religion, elucidates the meaning of religion, and reflects on God as the object of man’s religious experience and on how man subjectively experiences the divine.
In his interpretation of the first verse of Psalm 13 (14), Saint Thomas refers to Saint Anselm who had claimed that those who deny God’s existence are “fool” because they try to think what is unthinkable. In the light of Aristotle’s theory of science and considering how Anselm’s argument had been used by Saint Bonaventure, Saint Thomas asks whether God’s existence is immediately known. He argues that this is not the case: to know God, human beings have to search for the cause of things. However, those who are content with using things without even trying to inquire about their caus- es are “fool”
The profession of faith of Psalmist is consolidated in the understanding of what is opposed to it, namely atheism. In Psalm 14, it has two dimensions which are the two main places of revelation, that is the two categories of the one Jewish faith: creation and history. This article focuses on the first, starting from the biblical certainty that ori- ginally, every single creature is YHWH’s work. Psalm 14,1-3 alludes to a pragmatic atheism as a process of denaturalization, that is an ontological-oblativ corruption. The- refore, atheism is not simply theoretical. Psalm 14 runs parallels to deny of the existence of God and man’s incapacity of acting well
The purpose of Descartes was to completely break with the past and with teachings of the preceeding theological and philosophical schools, in order to formulate a new Philosophy, in which, although we do not find an explicit formulation of a new Theory of the State, we can underline its important guidelines, from the new gnoseology and scientia mirabilis offered by Descartes.
In recent years a growing interest in Biblical exegesis of Aquinas has been observed. Finally, after a long period of silence on this theme, new texts have appeared which present the characteristics of the method of Aquinas’s exegesis and its content. The aim of this article is to go further and focus on the specific nature of Thomas’ “exegetic epistemology” and the status of its spiritual sense, the significance of which has been the subject of debate between Smalley and De Lubac. The characteristic aspect of this exegetic approach is to emphasize the role of contemplation in exegesis, not only as a theme, but also as a fundamental position of an exegete towards the inspired text.
In this paper we study the Laín Entralgo´s conception about the human person, which he describes as ‘sustantivity’ composed of soul and body, mental and biological being. This first period ends in 1989 with the book The Human Body.
Current theory, work from which he will defend, until the end of its production, a kind of monism of materialistic style.
