This study presents the way in which Proclus structures some aspects of his Epistemology on the basis of his metaphysical Ontology. All those that we discuss – relying on his comments on Parmenides (Εἰς τὸν Πλάτωνος Παρμενίδην) (816.11– 819.29) –, take into account the following: a) his theory on the universal Intellect and the individual intellects, b) his theory on the universal Soul and the individual souls, c) some approaches of his in Plato’s theory of Ideas. Combining the above, our purpose is also to show in what way some specific manifestations of the metaphysical world are connected with the natural world. The Neoplatonist philosopher explains the relevant theories by following a clearly defined method and that is why his analyses compose a cohesive system or a coherent Epistemology. He follows the principles that he has established on the basis of a clear ontological realism, which is based on his views about how the similarities and the differences between the two worlds appear. By elaborating these principles, we come to the conclusion that the methodological tools used by him are the principle of analogy, analytical thinking and hypothetical syllogisms.

In this study I critically discuss the religious philosophy of Nikolai F. Fyodorov. Beforehand I will offer a synoptic overview of its key components. The thought of Fyodorov may serve as a model for case study work in regard to two crucial questions: (1) What is the relation between the past and the future? and (2) What is the relation between faith and science? These questions receive their spiritual, theological and philosophical answers through Fyodorov’s reflection on the (3) overcoming of death. In offering his answers Fyodorov taps into the innermost depths of Christian spirituality which is interpreted in ways which are not always ‘Orthodox’ in the conventional sense. On one hand he offers a vision which prophetically yet idiosyncratically anticipates the “resurrection of all by all” (viz. Philosophy of the Common Task): this in itself calls for a radical revision of humanity’s guiding ethical, political and cultural principles (viz. Supramoralism). On the other hand, he expounds visionary proposals for the role science has to play precisely within the project of resurrecting the deceased and restoring free conscious life to all being (viz. Regulation). Fyodorov is acclaimed as one of the pioneering anticipators of climatology, rocket and space astronautics, cryonics, genetic engineering, cloning and body re-design; also, he is endorsed as the forerunner of Russian cosmism and influencer of transhumanism. His thought is radical, maximalist and limital. As well, it is informed by the purity of a moral saintliness. Inasmuch his philosophical vision may help us re-examine our own understanding of the relation of the past to the future, as well as the relation of faith to science, and, to re-address the predicament of dying. For the same reason it allows us to metacritically examine the neuralgic points of Fyodorov’s proposals. Lastly, I strive to reflect the mentioned problematic within a historical perspective, hermeneutically, hoping to provide orientation points for further discussion.

The article is dedicated to the early, Paris period of life and literary work of Nikolay Gumilyov (1906–1908), which is still insufficiently studied and understood by scholars. The paper aims to study the influence of this period on shaping Gumilyov’s personality and his spiritual values and aspirations, polishing of his literary taste, gradual gaining of an independent ideological and aesthetic platform and development of his inimitable poetic style. – The research for the paper was based on the comprehensive historical and cultural approach, with application of literary and historical analysis techniques. This approach was used to consider the memoirs of his contemporaries, Gumilyov’s letters to Valery Bryusov, as well as his poetry, prose and art criticism during that period. Particular attention is paid to the history of publishing Sirius magazine and to such poorly studied aspects as the symbolic meaning of the magazine name and the first manifestations of acmeism in its aesthetic platform. The authors emphasize the fruitful and creative character of Gumilyov’s friendship with Sirius co-editor, artist and art critic M.V. Farmakovsky, whose name is unfairly forgotten. – They come to the conclusion that the “first Paris period” was not only the novice time for Gumilyov but also the start of his personal and creative self-identity. It was in Paris that the strong and persistent character of the poet was formed, his skills honed and his inimitable style created, with the colour-sound synthesis of the striking romantic picturesqueness and a clear strong word. Paris was the place of polishing the artistic taste, developing a comprehensive system of views, finding main poetic motifs and setting life goals of Gumilyov, a rising star of the Silver Age.

Important personality of the Orthodox and Ecumenical Theology, Nikos Nissiotis has offered many contributions in topics like the Orthodox Ecclesiology, Eschatology, Christology, Theology of Second Vatican Council, Baptism, Eucharist and Ministry, and s. o. He was also active part of the Ecumenical Movement and, as professor at Bossey Ecumenical Institute and member of different commissions of WCC, has also issued a lot of documents very useful until today in the ecumenical dialogue. As Orthodox observer at Second Vatican Council, he published also some important articles, often quoted, on this topic. Also of his important contributions is in the understanding of mission through an ecumenical context, but from an Orthodox point of view. Despite of its importance, this contribution of the aforementioned author was not enough highlighted until now. Therefore, analysing his most important publications dedicated to this topic, we will try there to emphasize his contribution on it.

Current philosophical and theological trends tend to privilege a normative vision of abundance over that of scarcity. Consequently, the role the concept of scarcity once played in political reflection is undermined. Contra these trends, I shall make an appraisal for the necessity of re-thinking scarcity and such rethinking, if harnessed properly, will help us to direct theological and political reflection towards a concern for limitation. To this end, drawing on Jean-Paul Sartre and Sergei Bulgakov, this paper seeks to inquire as to what it might mean to speak of a milieu of scarcity while considering the scope available to express this within moral-philosophical discourse.

The presented study uses the Lukan parable of the Good Samaritan (10, 27-35) in order to present the shifts in the meaning depending on the reading contexts. After the basic structure of the original meaning is established, the pragmatic nuances of the parable are illustrated. The research subsequently throws light on the paradigmatic interpretations in both the medieval and the contemporary contexts. It concludes by exemplifying that the polyvalence of meaning is not only dependent upon the genuine literary structure of the parable, but also on the innate ability of the Christian organism (Church) to actualize certain features of the sacred text in the concrete life-settings.

Christianity today is deeply conflicted and torn apart by conflicts that originated in the Post-Nicene era through Augustine, but were resurrected by Luther, and fully realized in Post-Reformation times by Hobbes. While Hobbes is the evil genius posthumously presiding over the post 9/11 world, he merely exploited flaws in Christian anthropology and political theory originating in Augustine’s City of God. While freedom to Hobbes ultimately means nothing more than the mad dream of escaping from the Dionysian furies that haunt reason and bubble under the Western tradition, he artfully uses scripture, particularly the Old Testament, to justify his evil project of destroying the city, denying the soul and dealing a death blow to Jesus’ gospel. In this, Hobbes but follows in Augustine’s steps. It was the so-called Doctor of Grace who moved the West towards cynical political theology and corrupt clericalism. By his novel doctrine of original sin and belief that civic life could never be better than punishment for unrequited human depravity, Augustine justifies war, rationalizes slavery and valorizes ecclesiastical and political tyranny. Rather than trying to support communities that follow the loving spirit of the Gospel, his priority is to defend dire dogma and uphold centralizing Roman hegemony. As a result, Africa was lost to Islam and fascism would get theological support for its murderous mandates. I turn to Eric Voegelin for a less linear and non-dogmatic account of how the tradition can be understood. Voegelin’s closely argued insights into the order of reality and meaning of history may be the means by which the tradition can be saved. His philosophy of consciousness is the best response to the perennial desire to unite the Hobbesian militant state with a Manichean City of God. He protects Christianity from the constant Satanic temptation to turn the spirit of the Gospel into a literal law that condemns and kills.

This paper deals with the issue of how the images of heaven and hell are presented in Byzantine and in Japanese Buddhist art. Given the differences and similarities between the languages of art, canons and civilizational codes, we will primarily consider form, style and thematic-motific connection – but only to the extent to which such comparisons can be considered as possible and methodologically correct: as the most attractive sign of the feeling of life, which dramatically warns, invokes, redeems or conceives the tragedy of historical experience, but also as a sign of the state of mind and consciousness of different social communities.

While central to the Christian religion, the act of faith has been notoriously difficult to define. This essay is an attempt to illuminate, with the aid of insights from cognitive science and process philosophy, what it means for a Christian to have faith, specifically in God. In doing so, the apriori and aposteriori aspects of faith are explored, along with its connections to science and empirical evidence, revelation, knowledge, doubt, morality, and additional Christian beliefs.

This study demonstrates how and with what aim philosophy is received into the missionary activities of the apostles Paul and Luke as regards the Areopagitica in Acts 17. By an ingenious utilization of Greco-Roman learning and paideia, generally, and philosophy, particularly, Lukan Paul offers a context oriented cross-cultural model of preaching the kerygmatic word as of evangelization. A model for the inculturation of the power and meanings of the Gospel message is offered. In this a significant function is allocated to disciplined mindful reasoning, viz. philosophy. The author demonstrates the special ways in which contact-points are made, and common ground established, between the apostle Paul and Athenian philosophers. This allows him to observe that philosophy is endorsed by the primordial Church: both (a) as a dialectical (critical analytical) and rhetorical (per­suasive oratorical) science-skill of addressing significant intellectual others and (b) as a faith-friendly mode of the Christian’s practice of philosophy. The author infers a number of conclusions regarding the substantial role that philosophy acquires within the early Church. Moreover, the Christian endorsement of philosophy as a missionary tool has its grounding in the apostolic Church and, consequentially, it has its grounding in the New Testament. In this way philosophy, utilized and re-functionalized by the apostles Paul and Luke themselves, in its special way, participates in the “authoritative establishment of tradition by means of apostolic origin”. The missionary model laid-out in Acts 17:16-34 has lasting value and needs to be continuously re-actualized: the same follows suit for a faith-conducive practice of philosophy.

The paper examines the status of ambiguity in the thought of Plotinus (c. 204/205-270). Even though ambiguity should be regarded as the enemy of the philosopher and as pertaining rather to the rhetorical tradition and not the philosophical one as it was especially established by Plato and Aristotle, one can argue that the particularly Neoplatonist philosophical project permitted an important place to it due to some fundamental inherent aspects that it contained. Most importantly, the ambiguity in the generation of the Intellect from the One is examined in this paper as related to the dialectic between existence and being. In such a perspective, ambiguity is initiated by the fact that being is both one in order to exist and not one in order to be a being. Thus, it can be explained only in dialectic with an ontological reality beyond it, namely an absolute One. This means that, in turn, its generation as Intellect from the latter is necessarily a two-fold movement: Both a distribution of existence by procession and a reverting contemplative act for acquisition of substantial definition. This dialectic does not only concern the highest ontological level of the relation of the Being to the One, but is a permanent ontological vacillation in the system of Plotinus. The paper observes this valorization of ambiguity as an original and dynamic feature of Plotinian ontology that arguably paved the way for Modernity.