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Displaying: 81-100 of 185 documents

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81. Philotheos: Volume > 3
Carl Joachim Classen The Virtues in Seneca’s Epistles to Lucilius
82. Philotheos: Volume > 3
Nikolas K. Gvosdev St. John Chrysostom and John Locke: An Orthodox Basis for the Social Contract?
83. Philotheos: Volume > 3
Heimo Hofmeister Nature and Value of the Theory of Just War in the Light of the Powerlessness of Politics
84. Philotheos: Volume > 3
Irinej Dobrijević The Role of the Serbian Orthodox Church in National Self-Determination and Regional Integration
85. Philotheos: Volume > 3
Predrag Čičovački Back to the Underworld: Dostoevsky on Suffering, Freedom and Evil
86. Philotheos: Volume > 3
Makarios of Kenya and Irinoupolis Orthodoxy and African Culture
87. Philotheos: Volume > 4
Václav Ježek Dimensions of Time in Orthodox Theology
88. Philotheos: Volume > 4
Katelis Viglas The Consideration of the World as an Ensouled Living Being (Plotinus)
89. Philotheos: Volume > 4
Marios Begzos Apophatic Theology and the Contemporary World View
90. Philotheos: Volume > 4
Konstantine Boudouris Self, Society and Ecological Self
91. Philotheos: Volume > 4
Philipp W. Rosemann Sacra pagina or scientia divina?: Peter Lombard, Thomas Aquinas, and the Nature of the Theological Project
92. Philotheos: Volume > 5
Ingolf U. Dalferth Moving Beyond: Interpretation and the Limits of Understanding
93. Philotheos: Volume > 5
Irinej Dobrijević “The Orthodox Spirit and the Ethic of Capitalism”: A Case Study on Serbia and Montenegro and the Serbian Orthodox Church
94. Philotheos: Volume > 5
Vittorio Hösle Theodicy Strategies in Leibniz, Hegel, Jonas
95. Philotheos: Volume > 5
Slaviša Kostić Orthodox Responses to the Social Problem
96. Philotheos: Volume > 5
Penelope Voutsina, Spyridoula Athanasopoulou-Kypriou The ‘Illuminating’ Value of Love: Gregory of Nyssa’s Understanding of Love as Epistemically Valuable and Love’s Contribution to Virtue Epistemology
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Virtue epistemology focuses on traits of persons or their faculties or psychological processes in the analysis of basic epistemic concepts such as justification or knowledge. Virtue epistemology is a reaction to a style of epistemology that makes individual beliefs and evidential relations between beliefs the elements of analysis. Following the Aristotelian distinction between moral and intellectual virtues, virtue epistemologists, from E. Sosa and A. Goldman to A. Plantinga, emphasize the epistemic value of intellectual virtues without taking seriously, if not ignoring completely, the epistemic value of moral virtues. Linda Zagzebski was one of the first virtue epistemologists to speak of the importance of moral virtues for virtue epistemology, supporting a unified account of moral and intellectual virtues and arguing that moral virtues have the potentiality to have cognitive contact with reality. Yet, despite her effort to establish moral virtues as epistemically valuable, all she achieved was to define the cognitive value of moral virtues as the person’s ethical responsibility to develop and exercise the intellectual virtues in order to promote the advancement of knowledge. ― In this paper an attempt is made to reconsider the epistemic value of moral virtues and their importance for virtue epistemology. By employing Gregory of Nyssa’s understanding of the cognitive value of love, we argue that moral virtues, understood as manifestations of love, not only have epistemic value but can also be so reliable that they may convert a true belief into knowledge.
97. Philotheos: Volume > 5
Vid Snoj Deed in the Beginning
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The first part of the text is a reading of the Biblical narrative of creation. It deals with the God’s speech “in the beginning” requiring a unique narrative position, a mystical communion with God, from which the narrative as testimony ensues. In the narrative, a thing comes into being from nothing through the God’s word of creation; only when it is called upon, in its own name, it is suddenly in being and time. But this is not the case with man who, on the other hand, aquires an ability of naming. So, man’s naming is a translation from God’s names, a translation of the language of things, its voicing in the language of man. The second part of the text discusses the implications of this particular narrative in the European intelectual tradition. It starts with the traditional conjecture that created things have in essence a structure of logos, i.e. their own language, and it attempts to show that this conjecture was given a new twist with the emergence of modern science, which fought to obtain the right to read the language of the book of the world, namely the language of things, without the authority of the Book of Revelation. But it was the same narrative, which also gave rise to an analogy between the Maker and the poet as a “second Maker”. The poet’s battle with God for the precedence of creation, however, sharpened in different modernist counter-poetics and, apart from man, also included the world and language.
98. Philotheos: Volume > 5
Željko Djurić Distinction and Correlation between εἰκὼν τοῦ Θεοῦ and κατ’ εἰκόνα in St. Athanasius of Alexandria
99. Philotheos: Volume > 5
Christos Terezis Education as a Mean of Politics and Ethics Meeting in Aristotle
100. Philotheos: Volume > 5
Vasilije Vranić Can Christian Ethics Take a Coherent Place in Public Debate?