The paper analyses Paul Ricoeur's concept of creative imagination and shows how this essential element of human consciousness determines personal and societal identity and how it can be a source of just social norms and of 'good life' (vie bonne). The imagination, which is characterized by semantic innovations and a heuristic function, creates a dynamic narrative defining a human being and opens as specific rationality surpassing purely argumentative rationality and allowing to solve conflicts of social norms. The ethical aspect of this process, implying a triple structure I/other/just institutiones, creates conditions for the realization of the dialectic of justice and love in the political space; due to the dialectic, innovative ways for the realization of social justice become possible. Critical questions intended to open up the perspective for further thinking are posed at the end of the paper.
In this paper, the concept of creative emotion (émotion créatrice) and the understanding of democracy, which arises out of it, in the philosophy of Bergson is analysed. This specific emotion does not depend on an object's intellectual representation; therefore, Bergson refers to it as "supra-intellectual." Contrary to the usual "infra-intellectual" emotions, it is primary in regard of the mind and the will, and it comprises the fundamental matrix of creative acts of the human being. Creative emotion is one of the forms of the intuition of duration that is rooted in élan vital. It not only determines the essential changes in the fields of art, religion or science, but also re-configures the political rationality by revealing a deeper form of sociality. Thus, the presumed anti-sociality of the philosophy of Bergson is denied. In his last work, The Two Sources of Morality and Religion, Bergson shows how creative emotion transforms understanding of democracy and how it turns this political conception into a dynamic movement corresponding to the deep process of the human being and the whole reality.
In this paper,the concept of creative emotion (émotion créatrice) and the understanding of democracy, which arises out of it, in the philosophy of Bergson is analysed. This specific emotion does not depend on an object's intellectual representation; therefore, Bergson refers to it as "supra-intellectual." Contrary to the usual "infra-intellectual" emotions, it is primary in regard of the mind and the will, and it comprises the fundamental matrix of creative acts of the human being. Creative emotion is one of the forms of the intuition of duration that is rooted inélan vital. It not only determines the essential changes in the fields of art, religion or science, but also re-configures the political rationality by revealing a deeper form of sociality. Thus, the presumed anti-sociality of the philosophy of Bergson is denied. In his last work,The Two Sources of Morality and Religion, Bergson shows how creative emotion transforms understanding of democracy and how it turns this political conception into a dynamic movement corresponding to the deep process of the human being and the whole reality. ; Straipsnyje analizuojama kuriančiosios emocijos (émotion créatrice) sąvoka ir iš jos kylantis demokratijos suvokimas H. Bergsono filosofijoje. Ši specifinė emocija nepriklauso nuo objekto intelektualinės reprezentacijos, todėl Bergsonas ją vadina "supraintelektualine". Skirtingai nuo įprastinių, "infraintelektualinių" emocijų, ji yra pirminė proto ir valios atžvilgiu ir sudaro fundamentalią žmogaus kūrybinių aktų matricą. Kuriančioji emocija– tai viena iš trukmės intuicijos formų, įsišaknijusių gyvybiniame polėkyje. Ji ne tik lemia esminius pokyčius meno, religijos ar mokslo srityse, bet ir, atskleisdama gilesnio socialumo formą, rekonfigūruoja politinį racionalumą. Tuo yra paneigiamas tariamas Bergsono filosofijos antisocialumas. Paskutiniame savo veikaleDu moralės ir religijos šaltiniaiBergsonas parodo, kaip kuriančioji emocija transformuoja demokratijos suvokimą, šią politinę koncepciją paversdama dinamišku judesiu, atitinkančiu gilųjį žmogaus ir visos tikrovės procesą.
The paper seeks to reveal the Bergson's conception of open society. In the first part, three concrete political expressions of the open society are identified that are spreading in international relations and inside the society. The second part is aimed at showing that the open society is not a society without borders or limits and it does not pose any dangers to cherishing of identities: Bergson's concept of duration, the source of his political philosophy, establishes identities by providing the foundation for the dynamic process of their maturation through openness. The anthropological substantiation of the open society that was begun in this part is continued in the third part of the paper that analyses the factors of closing and opening, their roots in nature, human nature and vital impetus.
The paper seeks to reveal the Bergson's conception of open society. In the first part, three concrete political expressions of the open society are identified that are spreading in international relations and inside the society. The second part is aimed at showing that the open society is not a society without borders or limits and it does not pose any dangers to cherishing of identities: Bergson's concept of duration, the source of his political philosophy, establishes identities by providing the foundation for the dynamic process of their maturation through openness. The anthropological substantiation of the open society that was begun in this part is continued in the third part of the paper that analyses the factors of closing and opening, their roots in nature, human nature and vital impetus. ; Straipsnyje pristatoma H. Bergsono atvirosios visuomenės koncepcija. Pirmoje dalyje yra identifikuojamos trys konkrečios atvirosios visuomenės politinės raiškos, besiskleidžiančios tarptautiniuose santykiuose ir pačios visuomenės viduje. Antroji dalis yra skirta parodyti, kad atviroji visuomenė nėra visuomenė be sienų ar ribų ir nekelia grėsmės tapatybių puoselėjimui: Bergsono trukmės sąvoka, jo politinės filosofijos ištaka, kaip tik įtvirtina tapatybes, grįsdama jų dinamišką brendimo per atvirumą procesą. Šioje dalyje prasidėjęs antropologinis atvirosios visuomenės pagrindimas yra tęsiamas trečiojoje straipsnio dalyje, analizuojančioje uždarumo ir atvirėjimo faktorius, jų įsišaknijimą gamtoje, žmogaus prigimtyje bei gyvybiniame polėkyje.
[straipsnis ir santrauka lietuvių kalba; santrauka anglų kalba]
Straipsnyje analizuojama socialinio atvirumo kilmė ir prasmė H. Bergsono ir K. R. Popperio mąstyme, siekiant atskleisti pamatinę atviros visuomenės sąvokos reikšmę jos kūrėjų darbuose. Pirmoji straipsnio dalis yra skirta H. Bergsono uždaros visuomenės formavimosi tyrimui, atspirties tašku pasirinkus žmogaus reakcijos į mirtį analizę. Antroji dalis atskleidžia H. Bergsono teigiamą socialinio atvirumo procesą, kurio antropologinis pamatas – instinkto konversija į intuiciją arba proto realizuojamas kontaktas su gyvybinio polėkio principu. Trečiojoje dalyje yra tiriamas K. R. Popperio uždaros ir atviros visuomenės konceptas H. Bergsono filosofijos kontekste.
The aim of the article is to identify the main objectives that arise for religions under conditions of globalisation, as well as the conceptual approach that is necessary for their analysis. The theoretical perspective that has been selected is the concept of "work that has been advanced by soul" that unifies religion and culture. Culture is analysed through the prism of the concepts of social communication and individual personification; meanwhile, religion is approached through the concept of the relationship with the absolute or infinity by highlighting both their mutual autonomy and their overlap. Nowadays, the conditions for both cultural life and religious life are undergoing radical transformations because of the process of globalisation. In this article, globalisation is defined as the increasing global interdependence of societies that is being driven by technology. The paradoxical nature of this process is noted: on the one hand, it poses a threat to the very cultural and religious identity of a person, but on the other hand, it creates conditions for a more intense interconnectedness of cultures and religions, and a new stage for the maturity (deepening) of this identity. In this context, the main objectives are being reformulated; these objectives arise out of the necessity to articulate changed modalities of the relationship with the absolute and spiritual movements of new types under conditions of globalisation: making sense of technology, obtaining a new concept of authority, transformation of the relationships between religion and politics, universal ecumenism, rethinking the concept of truth, the search for a universal language, and the revival of a mystical stance.
The article describes the metaphysical principle of Thomas Aquinas' political philosophy, which most adequately translates into the concept of authority. This principle involves the intentional rapport between the human consciousness and the world as created by God, i.e. with the reality per se. Authority is a concept harbouring the metaphysical essence, and means a divine capacity of bringing beings into existence. Intentional human consciousness, which in the ethical context is commonly called conscience, is capable of perceiving the God-created reality in a way that the meanings necessary for attaining the order in a political state are figured out naturally. Thus, the highest institute of political authority, according to Thomas Aquinas, consists of the very reality as realized by humans. Following the concise familiarization with the Thomas Aquinas' concept of politics, the article sets out the details on how this metaphysical principal helps creating a certain political system. First off, a formal concept of the common good is constructed, which is embodied with the concrete content while taking into consideration the actual situation of each and all of the citizens within the world. The article deals with the complex problem of the relationship between the individual and the society, which Thomas Aquinas proposes to solve dynamically. When the common good is identified as a goal of the state, a certain form of governing evolves, along with its executive authority of the political power. The article analyses what original form of governance is proposed by Aquinas and what criterion should be set for power legitimacy. The article particularly emphasizes the problem of human freedom. Presented are the concept of freedom as well as a solution for the problem between this concept and political authority. Human conscience is perceived as an ultimate stance resolving the laws adopted by the authority within political governance. The article is concluded by the analysis of interrelationship between the Thomas Aquinas' three types of law – the eternal, natural, and human ones. Of central position within the political process is the human nature, the concept of which is dealt with great consideration. The article contrasts the principles of Thomas Aquinas' political philosophy with the assumptions of political philosophy of the modern times. The latter is based on a certain conception of a subjective and by nature conflict-predisposed human consciousness; therefore, the sole resort in modern times is ascribed to the general pact, by which political authority is converted into a contract instance, instead of the natural one. At the same time, Aquinian metaphysics restores for humans their live contact with the reality, which itself serves the last and most serviceable source of political determination.
The article describes the metaphysical principle of Thomas Aquinas' political philosophy, which most adequately translates into the concept of authority. This principle involves the intentional rapport between the human consciousness and the world as created by God, i.e. with the reality per se. Authority is a concept harbouring the metaphysical essence, and means a divine capacity of bringing beings into existence. Intentional human consciousness, which in the ethical context is commonly called conscience, is capable of perceiving the God-created reality in a way that the meanings necessary for attaining the order in a political state are figured out naturally. Thus, the highest institute of political authority, according to Thomas Aquinas, consists of the very reality as realized by humans. Following the concise familiarization with the Thomas Aquinas' concept of politics, the article sets out the details on how this metaphysical principal helps creating a certain political system. First off, a formal concept of the common good is constructed, which is embodied with the concrete content while taking into consideration the actual situation of each and all of the citizens within the world. The article deals with the complex problem of the relationship between the individual and the society, which Thomas Aquinas proposes to solve dynamically. When the common good is identified as a goal of the state, a certain form of governing evolves, along with its executive authority of the political power. The article analyses what original form of governance is proposed by Aquinas and what criterion should be set for power legitimacy. The article particularly emphasizes the problem of human freedom. Presented are the concept of freedom as well as a solution for the problem between this concept and political authority. Human conscience is perceived as an ultimate stance resolving the laws adopted by the authority within political governance. The article is concluded by the analysis of interrelationship between the Thomas Aquinas' three types of law – the eternal, natural, and human ones. Of central position within the political process is the human nature, the concept of which is dealt with great consideration. The article contrasts the principles of Thomas Aquinas' political philosophy with the assumptions of political philosophy of the modern times. The latter is based on a certain conception of a subjective and by nature conflict-predisposed human consciousness; therefore, the sole resort in modern times is ascribed to the general pact, by which political authority is converted into a contract instance, instead of the natural one. At the same time, Aquinian metaphysics restores for humans their live contact with the reality, which itself serves the last and most serviceable source of political determination.
The aim of the article is to identify the main objectives that arise for religions under conditions of globalisation, as well as the conceptual approach that is necessary for their analysis. The theoretical perspective that has been selected is the concept of "work that has been advanced by soul" that unifies religion and culture. Culture is analysed through the prism of the concepts of social communication and individual personification; meanwhile, religion is approached through the concept of the relationship with the absolute or infinity by highlighting both their mutual autonomy and their overlap. Nowadays, the conditions for both cultural life and religious life are undergoing radical transformations because of the process of globalisation. In this article, globalisation is defined as the increasing global interdependence of societies that is being driven by technology. The paradoxical nature of this process is noted: on the one hand, it poses a threat to the very cultural and religious identity of a person, but on the other hand, it creates conditions for a more intense interconnectedness of cultures and religions, and a new stage for the maturity (deepening) of this identity. In this context, the main objectives are being reformulated; these objectives arise out of the necessity to articulate changed modalities of the relationship with the absolute and spiritual movements of new types under conditions of globalisation: making sense of technology, obtaining a new concept of authority, transformation of the relationships between religion and politics, universal ecumenism, rethinking the concept of truth, the search for a universal language, and the revival of a mystical stance.
Straipsnyje pristatoma iki šiol beveik nevartota mąstymo etikos sąvoka bei atliekama pamatinė jos analizė. Teigiama, kad ši sąvoka atitinka filosofijos kaip dvasinės praktikos suvokimą, o jos esmė – įvesti į tokį mąstymo santykį su tikrove, kuriame dalyvautų "visas žmogus", o ne tik konceptualaus racionalumo galia. Šiuo požiūriu yra nagrinėjama M. Heideggerio, E. Levino, H. Bergsono, S. Weil bei paties sąvokos autoriaus, popiežiaus Jono Pauliaus II, filosofijos. Mąstymo etikai yra priešinamas giliai europietiškoje mąstymo tradicijoje įsišaknijęs racionalizacijos įprotis. Racionalizacija apibrėžiama kaip tikrovės pakeitimas konceptais, užsibaigiantis ideologijų kūrimu bei jų konfliktais. Išskiriama radikali racionalizacijos fazė – visuotinė technologizacija, kai tikrovė yra keičiama jau net ne konceptais, o skaičiais. Straipsnio tikslas – konfrontuoti abi mąstymo koncepcijas atsižvelgiant į daugybę egzistencinių problemų, su kuriomis susiduria šiuolaikinis pasaulis.
Straipsnyje analizuojama Tomo Akviniečio amžinybės samprata ir ją išreiškiančios sąvokos. Teigiama, kad tradicinė, t. y. vėlyvojoje scholastikoje įsivyravusi, jos interpretacija neatspindi paties Tomo turėto užmojo. Akvinietiškoji amžinybės sąvoka nei laiko, nei judėjimo sąvokų atžvilgiu nesudaro priešingo sisteminio poliaus: amžinybės transcendentiškumas judėjimui yra tokio pobūdžio, kad, remiantis proporcionalinės analogijos principu, ją galima traktuoti kaip "judančią tam tikra prasme", nors jos nejudėjimas žmogiškai patirčiai prieinamų judėjimų atžvilgiu yra absoliutus. Šią amžinybės judėjimo / nejudėjimo dialektiką Tomas Akvinietis reiškė per ypatingą dieviškosios gyvybės sampratą, kurią straipsnis nagrinėja įvairiausiuose jos pavidaluose, tiek "joje pačioje" (quidam circuitus, Trejybė), tiek santykyje su pasauliu (creatio). Išnagrinėjus dieviškajai amžinybei būdingą judesį, straipsnio pabaigoje iškeliama tolesnio mąstymo galimybė – klausimas apie amžinybės laikiškumą.Pagrindiniai žodžiai: amžinybė, Dievas, nejudėjimas, judėjimas, gyvybė, laikiškumas.Thomas Aquinas in Pursuit of Addressing EternityPovilas Aleksandravičius SummaryThe article analyses the notion of eternity and concepts expressing it as used by Thomas Aquinas. It maintains that the traditional interpretation of the concept – developedmainly in the late scholastic period – does not tally with the intention of Aquinas. Aquinas' concept of eternity should not be treated as the opposite systemicpole to either the concept of time or movement: the transcendence of eternity vis-à-vis movement can be regarded as 'moving in a certain sense', on the basis of proportional analogy principle, though its non-movement in relation to movements known by the human experience is absolute. Thomas Aquinas used a special concept of divine life to express this dialectic between movement and non-movement. The author analyses the concept of divine life in all its manifestations, both 'in itself' (quidam circuitus, Trinity) and in its relation to the world (creatio). Following the analyses of movement characteristic of divine eternity, a further thought is invited regarding the question of temporality of eternity.Keywords: eternity, God, non-movement, movement, life, temporality.
The article explains Thomas Aquinas' concept of time on the basis of his metaphysics of being. At the same time, it shows the distance between his concept and the Aristotle's conception of time, despite the fact that, formally, both thinkers used the same definition of time. The article analyzes the main elements of this definition through their interaction: time, motion and human soul. The journey from the Aristotle's ontology of substances (υοσία) to the Thomistic metaphysics of the act of being (actus essendi) uncovers the unity among between motion, human soul and the acts of being of time. Nurtured by the act of divine creation, time appears as a tension, as the human soul itself, which 'measures' the ontological movement of a being and makes continuous its continual moments of beginning, by adding the dimensions of past and future.
