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1

CRAFTING OF MORTAL SOUL IN PLATO’S TIMAEUS

100%
Calvo J. M. Z.
Filozofia (Philosophy)
|
2018
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vol. 73
|
issue 2
119 – 132
EN
This paper focuses on the crafting of the mortal type of the human soul in the Timaeus. The demiurge entrusts to his divine assistants the forging of this mortal type – consisting of two “parts”: the irascible-aggressive (thumós) and the desiderative-appetitive (epithumía) – in order to enable the connection of the immortal soul, coming from the first mixture, with the mortal body. The immortal, i.e. divine soul, was sowed and produced by the demiurge himself to animate the world as a whole, and so were the stars. Additionally, auxiliary demiurges make the plants, which also possess a soul (the type which is present in living beings); they serve as food for men, without transgressing the process of transmigration of souls established by the gods.
2

HRANICE ANAXIMANDROVA UNIVERZA

100%
Kočandrle R.
Filozofia (Philosophy)
|
2023
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vol. 78
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issue 1
25 – 39
EN
When trying to reconstruct the cosmology of Anaximander of Miletus, one of the challenges is the issue of whether he assumed that universe to have some concrete boundaries. In particular, it is unclear whether heaven, in addition to being identical with the area of the sky, also formed the boundary of the universe. To wit, given that Anaximander allegedly said the ‘origin’ of existing things was the ‘boundless’, one might assume he viewed the universe as boundless, open. In contrast, for other archaic Ionian thinkers one can suppose they viewed the universe as closed, because the Earth formed the lower boundary of the universe and heaven its upper boundary. Although Anaximander’s conception in many respects differed from theirs, one could argue that his universe was similarly closed. This hypothesis finds support especially in the concept of ‘surrounding’, which appears in Anaximander’s thoughts in many areas and expresses the constitution of various phenomena. Therefore it seems likely that it might also apply to defining the boundaries of the universe. Nonetheless, given the uniqueness of Anaximander’s universe, which consisted of Earth in the middle of circles of heavenly bodies that passed even under it, later reports on his theories focused mainly on describing this centre of the universe. Although the shape of a column is a tempting candidate, surviving sources do not provide enough evidence to help us identify the shape of Anaximander’s universe with any certainty.
3

ANTROPICKÝ PRINCÍP

100%
Dubnička J.
Filozofia (Philosophy)
|
2007
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vol. 62
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issue 9
813-824
EN
Humans and their relationship to the universe has been a philosophical problem since the antiquity. In the second half of the 20th century, however, due to the new achievements of the relativist cosmology, the problem was revitalized. The developmental stages of the universe are analyzed with regard to the contemporary achievements in science. The humans and the society, i.e. the social form of the motion of the mass with all its characteristics, is considered to be one stage in the development of the universe. The antropic principle, describing humans and their relationship to the universe, brought about the serious philosophical-methodological questions - especially epistemological and the astroengeenering aspects - demanding philosophical reflection. These aspects are examined as positively and also negatively influencing the progress in sciences.
4

Kosmologia dojrzałego średniowiecza

100%
Karas M.
Studia Philosophiae Christianae
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2010
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vol. 46
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issue 1
196-206
EN
The article deals with cosmology and natural philosophy in the Middle Ages. The author focuses on cosmology of the late Middle Ages, and presents a structure of the cosmos, which was based on Aristotle's philosophy as seen from a Christian perspective. What is particularly important for the history of science, is the methodology of this vision of the world, a belief in the hierarchical order of the whole cosmos, and confidence in human cognitive capacity.
5

Konieczność i przypadek w ewolucji Wszechświata

88%
Heller M.
Studia Philosophiae Christianae
|
2010
|
vol. 46
|
issue 1
17-24
EN
The paper deals with the role of chance in the evolution of the Universe. Chance (randomness) does not undermine the structure of the Universe encoded in the laws of nature, but constitutes an indispensable element of that structure, an element in-built, in a non-linear way, in the dynamic architecture of the whole. Moreover, random events do not contradict mathematical orderliness of the Universe, because they themselves are mathematical in character. The paper suggests also that mathematical structure of the Universe echoes the Mind of God which, together with the previous statements, implies that random events are important part of that Mind.
6

The myth of Timaeus and cosmological principles

88%
Hamvas E. A.
Antik Tanulmanyok (Studia Antiqua)
|
2006
|
vol. 50
|
issue 2
297-308
EN
Plotin, in his treatise 'Against the Gnostics' (Enn. II. 9.), says that the gnostics only misinterpret the Timaeus of Plato. In the present paper, following this statement, the author tries to outline the problems that appeared in the latter ideas in the natural philosophy of the platonists, gnostics and the hermetists under the influence of the cosmological description of the Timaeus. In this question the role of the Demiurge and the interpretation of the idea of the platonic receptacle is fundamental. First of all he examines the cosmological terms (the Creator's model-The Demiurge-receptacle) in the platonic text, then he sketches out in which way the term of the receptacle was altered to the term of the matter and place in the latter cosmologies that were rooted in the platonic philosophy. Within this frame Plotin's statement will be intelligible and it can be explained. In connection with the gnostics the important point is to demonstrate that their dualistic cosmology that was blamed by Plotin is based upon the possibility of the interpretation of Plato's text. The hermetic treatise called Asclepius gives a good example how the pre-existent cosmological princple besides God can appear as matter and place at the same time. The CH VIII. shows textual parallels to the Timaeus. Besides all of these we can't rule out other, mainly eastern influences, but the examination of the ideas of platonic philosophy can make a meaningful viewpoint to the study concerning the influences that could play a significant role in the development of the dualistic cosmologies in the later antiquity.
7

WHAT IS THAT WHICH IS ALWAYS BECOMING, AND WHAT IS THAT WHICH ALWAYS IS?

88%
Zamora Calvo J. M.
Filozofia (Philosophy)
|
2020
|
vol. 75
|
issue 3
237 – 250
EN
This paper explores the Neoplatonic interpretations of the distinction that Plato draws at the beginning of Timaeus (27d6 – 28a1) between “that which always is and has no becoming” and “that which is always becoming but never is”. Philoponustriesto show that Plato understands “generated” in the sense of “generated in time”, rejecting Aristotle’s incompatible thesis. According to the Neoplatonic reading that Plotinus inaugurates, and Porphyry subsequently develops, “generated” (γενητóν) has two meanings: to depend on a cause and to exist by virtue of a composition. The first meaning is assigned to the incorporeal – the Intelligence and the Soul; the two meanings, on the other hand, are assigned to bodies. The Intelligence depends on a cause, the One-Good; and, in turn, the Soul depends on a cause, the Intelligence. These realities are not in the range of “that which is always generated and never is”, but of “that which always is and is not generated”, i.e. of “that which is without ceasing to be”.
8
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ČESKÁ KATOLICKÁ TEOLOGIE V OBDOBÍ 1850–1930 A ASTRONOMIE, KOSMOGONIE A KOSMOLOGIE

75%
Pospíšil C. V.
Studia theologica
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2013
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vol. 15
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issue 2
1–31
EN
The aim of this study is to evaluate how Czech Catholic theology approached the contribution of the sciences in 1850–1930, particularly new discoveries and theories in astronomy. This is demonstrated with a wide scale of papers and books by Czech Catholic theologians indicating there was actually no tension between scientists and theologians and that the first chapters of Genesis were by no means read in a Fundamentalist manner. The competence of astronomy was fully respected. If any polemic emerged, it took place on the axis of the “Christian world view” – “materialistic and atheist interpretation of the world".
9
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Věda a správa vědění v dokumentu Společenství a služba

63%
Krumpolc E.
Studia theologica
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2006
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vol. 8
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issue 1
87-91
EN
The first part of the third chapter of the document 'Communion and Stewardship', entitled 'The Image of God: The Administrator of the Visible Creation', is briefly presented and critically analyzed. Science and technology as a form of knowledge and administration of the creation by man should be seen as service to God and to his plan for the whole of creation. Theories on the origin of the universe and of man attract the interest of theology as concerns the theological doctrine on creation of the universe from nothing and of man to the image of God. The creation of each human soul by God is a basis for the relationship between God and each human person from the very beginning of its existence. God is not only the universal cause of creation, but He is also the cause of secondary created causes including man, so that these causes achieve their effects due to the action of this First Cause. Theology cannot decide whether the process of evolution in nature is accidental or intentional, nevertheless it calls attention to the fact that divine providence could achieve its goals in any casual way. From the theological point of view, such a process of evolution that would be beyond divine providence is not possible at all. According to John Paul II, the origin of the first human beings represents in the process of evolution an 'ontological jump' that should be ascribed to the intervention of God. On the other hand, this view can hardly avoid a certain type of dualism dividing the human soul and body while the Holy Scripture underlines the unity of both.
10

RISING OF THE SUN-GOD AS A MYTHOLOGICAL MOTIF: OLD AKKADIAN SEALS IN RELATION TO THE GILGAMESH EPIC

63%
Sedláček T.
Asian and African Studies
|
2015
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vol. 24
|
issue 2
190 – 210
EN
Old Akkadian glyptic remarks various representations of the sun-god Utu/Shamash in the aspect of its rise. This cosmological moment is definable not only on the basis of attributes which the sun-god disposes, but also other visual features are presented which complete the colour of the rise. Presented elements have analogical versions in the text namely in the Akkadian Gilgamesh Epic. Other Mesopotamian texts with cosmologic elements are used as a supplement in the practise in the comparison of seals with Epic. Seals and Epic content have in common mythological motifs in the representation of (two-) mountain, cosmic gate and the figure of a scorpion-man. The topic of the article is the rate link between glyptic and the text in the way of listed motifs. Some of the influences cannot be totally excluded mostly if we speak about the scorpion-man. If these influences had occurred they were caused only from the sides of seals on the Epic because the latter is about one millennium younger. It seems that the analogical appearance of motifs is possible to assign to the dent of cosmological and mythological imaginations retold in Mesopotamia which were used for texts and glyptic.
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