There are various differences and contraries, sometimes, even a vehement collision between religion and science. However, to the understanding of objective things, the cognition principles which the two follow are alm...There are various differences and contraries, sometimes, even a vehement collision between religion and science. However, to the understanding of objective things, the cognition principles which the two follow are almost unanimous. Basically, mature religions have established complete theology systems, which are one of the means of human cognition, considering objective reality as cognitive basis, following cognitive universal rules and full of rationality and Irrationality through the cognitive process as well as science.展开更多
We make some efforts to find some connections between religion and medical science. Medical science can be regarded as sacred and holy as a religion for doctors to believe. The common points between them are the basis...We make some efforts to find some connections between religion and medical science. Medical science can be regarded as sacred and holy as a religion for doctors to believe. The common points between them are the basis to successfully integrate them into doctors' faith. Furthermore, we explain that doctors need a faith to believe so as to meet the demand of humanitarian traits we should have and to do better in the scientific work and win in the battles with the diseases.展开更多
This paper is devoted to intercultural dialogue from the point of view of Pope Benedict XVI （pontificate between 2005 and 2013）. It presents pontifical documents, statements, and speeches dedicated to this issue as ...This paper is devoted to intercultural dialogue from the point of view of Pope Benedict XVI （pontificate between 2005 and 2013）. It presents pontifical documents, statements, and speeches dedicated to this issue as well as the conclusions resulting from them. The aim of the paper is to prove that intercultural dialogue and interreligious dialogue are within the context of a new scientific discipline--political science of religion--which deals with the issues of relations between the sphere of religion and the sphere of politics. Intercultural dialogue is tightly connected to interreligious dialogue. Interreligious and intercultural dialogue allows to create the world based on brotherhood and reconciliation. They are the foundation of the future, an effective tool to build a civilization of love and they are born out of God＇s mercy.展开更多
The relationship between art and spiritual are explored by reviewing the published conversation, beginning with Kandinsky＇s On the Spiritual in Art, then viewing highlights from the classic text Art, Creativity and t...The relationship between art and spiritual are explored by reviewing the published conversation, beginning with Kandinsky＇s On the Spiritual in Art, then viewing highlights from the classic text Art, Creativity and the Sacred and ending with excerpts from the journal Image. The ways in which art is similar to religion are discussed. Pertinent concepts are explored, with awareness of shifting definitions and application of these concepts. This conversation seems to present a consensus that there are aspects of art that overlap with the spiritual or religious. There is not, however, consensus on what these aspects are or their significance to society, as perspectives and understanding continue to change with growing complexities and multiple viewpoints within this interdisciplinary field. It does seem to bring into question the distinction between the spiritual and the secular.展开更多
Chillingworth is a complicated character in The scarlet letter. His image is a synthesis, or trinity, of the images of God, man of science and Satan, and the novel demonstrates a degradation from God to man of science...Chillingworth is a complicated character in The scarlet letter. His image is a synthesis, or trinity, of the images of God, man of science and Satan, and the novel demonstrates a degradation from God to man of science and finally to a Satan of hatred. In this vicious transformation, his character as man of science plays a key role. Through the development of this character, Hawthorne expresses his criticism to those who lack necessary reverence for human heart and soul.展开更多
Hegel uses Plato＇s classical text, Philebus, in two of his most important texts, the so called Shorter Logics, the first part of the famous Encyclopedia of Philosophical Sciences and in The Lectures on the Philosophy...Hegel uses Plato＇s classical text, Philebus, in two of his most important texts, the so called Shorter Logics, the first part of the famous Encyclopedia of Philosophical Sciences and in The Lectures on the Philosophy of Religion. The aim of this article is to analyze how can this two references be read together as to form a relationship between logic and religion in the very heart of Hegelian philosophy. In the first case, Hegel analyzes Plato＇s text within the context of his Doctrine of Being, specially from §§ 89 to 95, which deal with the question of determinate being. In The Lectures on the Philosophy of Religion, on the other hand, the reference appears in the 1824 Lectures in a particularly complex chapter called ＂The Transition to the Speculative Standpoint of Religion,＂ in which Hegel affirms not only that such a speculative standpoint is the only one in which religion can be truly grasped, but also that the Christian concept of ＂incarnation of God＂ is the ＂speculative midpoint＂ of religion. It will be argued, therefore, that the ontological question of determination and actuality, as exposed in the Shorter Logics, is fundamental to the metaphysics of Christian Religion as Hegel understands it not only in his Philosophy of Religion, but arguably in his whole philosophy.展开更多
The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677...The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orl6anais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard＇s principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts at exploring the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; in some occasions, the focus is on a peculiar topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke＇s philosophical thought.展开更多
My paper aims to discuss the approach between the mystic＇s experience and the experiment of the scientist. The mystic experience is closer to what is proper to the scientific experiment： both are, finally, ways of t...My paper aims to discuss the approach between the mystic＇s experience and the experiment of the scientist. The mystic experience is closer to what is proper to the scientific experiment： both are, finally, ways of tryout. This also means that both are ways to come closer to a deeper understanding of Reality. Raising the problem of the relation between religion and science requires a series of precautions, especially related to the underlying meanings of what we call ＂religion＂ or ＂science＂. What is meant by religion and religious？ The terms are too vague, and on the other hand, the differences among religions are so important that it is almost impossible to use the term religion without an abstract meaning. Even the overall invocation of Christianity is improper, as the report of Eastern Christianity to the Western, one reveals different perspectives on some issues that determine the relationship with science. There must be also taken into account the history of the religious doctrines after Enlightenment, as they underwent secular influences that sometimes left tracks in their discourse, the most aggressive factor being the ideological one. And when speaking about the possibility of religion getting open to science it is necessary to specify what type of religious discourse is concerned. Since a generic report of religion to science is slippery, we should rather count on the identification of those types of religious experience and of those religious horizons that can offer a real openness to science. These statements are also true for science： for such a dialogue, there is need of identifying those aspects of science that are not contaminated by ideology or by assumptions alien to its experimental nature.展开更多
文摘There are various differences and contraries, sometimes, even a vehement collision between religion and science. However, to the understanding of objective things, the cognition principles which the two follow are almost unanimous. Basically, mature religions have established complete theology systems, which are one of the means of human cognition, considering objective reality as cognitive basis, following cognitive universal rules and full of rationality and Irrationality through the cognitive process as well as science.
文摘We make some efforts to find some connections between religion and medical science. Medical science can be regarded as sacred and holy as a religion for doctors to believe. The common points between them are the basis to successfully integrate them into doctors' faith. Furthermore, we explain that doctors need a faith to believe so as to meet the demand of humanitarian traits we should have and to do better in the scientific work and win in the battles with the diseases.
文摘This paper is devoted to intercultural dialogue from the point of view of Pope Benedict XVI （pontificate between 2005 and 2013）. It presents pontifical documents, statements, and speeches dedicated to this issue as well as the conclusions resulting from them. The aim of the paper is to prove that intercultural dialogue and interreligious dialogue are within the context of a new scientific discipline--political science of religion--which deals with the issues of relations between the sphere of religion and the sphere of politics. Intercultural dialogue is tightly connected to interreligious dialogue. Interreligious and intercultural dialogue allows to create the world based on brotherhood and reconciliation. They are the foundation of the future, an effective tool to build a civilization of love and they are born out of God＇s mercy.
文摘The relationship between art and spiritual are explored by reviewing the published conversation, beginning with Kandinsky＇s On the Spiritual in Art, then viewing highlights from the classic text Art, Creativity and the Sacred and ending with excerpts from the journal Image. The ways in which art is similar to religion are discussed. Pertinent concepts are explored, with awareness of shifting definitions and application of these concepts. This conversation seems to present a consensus that there are aspects of art that overlap with the spiritual or religious. There is not, however, consensus on what these aspects are or their significance to society, as perspectives and understanding continue to change with growing complexities and multiple viewpoints within this interdisciplinary field. It does seem to bring into question the distinction between the spiritual and the secular.
文摘Chillingworth is a complicated character in The scarlet letter. His image is a synthesis, or trinity, of the images of God, man of science and Satan, and the novel demonstrates a degradation from God to man of science and finally to a Satan of hatred. In this vicious transformation, his character as man of science plays a key role. Through the development of this character, Hawthorne expresses his criticism to those who lack necessary reverence for human heart and soul.
文摘Hegel uses Plato＇s classical text, Philebus, in two of his most important texts, the so called Shorter Logics, the first part of the famous Encyclopedia of Philosophical Sciences and in The Lectures on the Philosophy of Religion. The aim of this article is to analyze how can this two references be read together as to form a relationship between logic and religion in the very heart of Hegelian philosophy. In the first case, Hegel analyzes Plato＇s text within the context of his Doctrine of Being, specially from §§ 89 to 95, which deal with the question of determinate being. In The Lectures on the Philosophy of Religion, on the other hand, the reference appears in the 1824 Lectures in a particularly complex chapter called ＂The Transition to the Speculative Standpoint of Religion,＂ in which Hegel affirms not only that such a speculative standpoint is the only one in which religion can be truly grasped, but also that the Christian concept of ＂incarnation of God＂ is the ＂speculative midpoint＂ of religion. It will be argued, therefore, that the ontological question of determination and actuality, as exposed in the Shorter Logics, is fundamental to the metaphysics of Christian Religion as Hegel understands it not only in his Philosophy of Religion, but arguably in his whole philosophy.
文摘The paper examines the copious correspondence between the English philosopher John Locke （1632-1704） and the French intellectual Nicolas Toinard （1629-1706）; Locke made the acquaintance of Toinard in Paris in 1677 or early in 1678, and the latter remained his lifelong friend and most assiduous correspondent. An Orl6anais and a devout Catholic, Toinard combined an intense interest in the Scriptures with an enthusiasm for experimental science and inventions of every kind; he introduced Locke to all the French official institutions and to a number of private laboratories. Toinard＇s principal work, Evangeliorum Harmonia Graeco-Latina, was greatly appreciated by Locke for its new method. The paper attempts at exploring the bulk of this correspondence in detail, giving an account of the wide range of topics dealt with in the two hundred letters; it is divided into four paragraphs referring, respectively, to the years 1678-1679, 1679-1681, 1681-1686, and1686-1704. The perspective is diachronic; in some occasions, the focus is on a peculiar topic which is the object of prolonged discussion between the two correspondents. In the conclusion, attention is drawn to the relevance of this correspondence in the context of the 17th century and of Locke＇s philosophical thought.
文摘My paper aims to discuss the approach between the mystic＇s experience and the experiment of the scientist. The mystic experience is closer to what is proper to the scientific experiment： both are, finally, ways of tryout. This also means that both are ways to come closer to a deeper understanding of Reality. Raising the problem of the relation between religion and science requires a series of precautions, especially related to the underlying meanings of what we call ＂religion＂ or ＂science＂. What is meant by religion and religious？ The terms are too vague, and on the other hand, the differences among religions are so important that it is almost impossible to use the term religion without an abstract meaning. Even the overall invocation of Christianity is improper, as the report of Eastern Christianity to the Western, one reveals different perspectives on some issues that determine the relationship with science. There must be also taken into account the history of the religious doctrines after Enlightenment, as they underwent secular influences that sometimes left tracks in their discourse, the most aggressive factor being the ideological one. And when speaking about the possibility of religion getting open to science it is necessary to specify what type of religious discourse is concerned. Since a generic report of religion to science is slippery, we should rather count on the identification of those types of religious experience and of those religious horizons that can offer a real openness to science. These statements are also true for science： for such a dialogue, there is need of identifying those aspects of science that are not contaminated by ideology or by assumptions alien to its experimental nature.
