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Dnes je štvrtok, 28.11.2024
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| > HLAVNÁ STRÁNKA > Publikačná činnosť > Studia Aloisiana |
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| Studia Aloisiana |
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Studia Aloisiana, roč. 4, 2013, č. 3
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Štúdie* Articles
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Studia Aloisiana, roč. 4, 2013, č. 1
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Štúdie* Articles
Recenzie*Reviews
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Studia Aloisiana, roč. 3, 2012, č. 2
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Štúdie* Articles
Recenzie*Reviews
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Studia Aloisiana, roč. 2, 2011, č. 3
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Štúdie* Articles
Recenzie*Reviews
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Studia Aloisiana, roč. 2, 2011, č. 1
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Štúdie* Articles
Správy*Materials
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Studia Aloisiana, roč. 1, 2010, č. 2
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Štúdie* Articles
Recenzie*Reviews
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Oľga GAVENDOVÁ, s. 5
Hanus Novotomizmus a Ladislav Hanus
Novotomism and Ladislav
The name of Ladislav Hanus is associated with the integral humanism, integral personalism, Christian personalism, philosophy of culture and novotomism is also present. In the article we try present the basic characteristics of Hanus’ novotomism. The article is divided into two parts. The first one is dealing with some topics common with Thomas Aquinas’ philosophy, e.g. unity of body and soul, human being as a person and relationship between the natural and supernatural. Then, in the second part, these points are applied on culture and cultural character of man, that is, as a matter of fact, contribution of thoughts of Ladislav Hanus.
Miroslav KARABA, s. 17
Whewellova interpretácia histórie vedy
Whewell’s Interpretation of the History of Science
William Whewell is most known today for his massive works on the history and philosophy of science. According to Whewell, all knowledge has both a subjective, as well as an objective dimension. He called this “fundamental antithesis” of knowledge. Whewell believed that the concepts “fact”, “idea” and “theory” are of value for interpreting the history of science, even though every theory may be also a fact and every fact partakes of the nature of theory. The pattern of scientific discovery which he claimed to see in the history of sciences was a three-beat progression with an inductive epoch. Whewell also maintained that the necessary status of the fundamental laws of nature derives from their relations to those ideas which are a priori necessary conditions of objective empirical knowledge.
Rastislav NEMEC, s. 31
K pojmu morálky v procesuálnej filozofii
Towards the Concept of Morality in Process Philosophy
A “philosophically tenable” ethics can be drawn from certain metaphysical and religious doctrines of Whitehead. This ethics would not be reducible to aesthetics; nor would it be a private interest theory. As follows from this paper, Whitehead’s ethics would be one of self-realization within a society, where self-realization is not equated with self-regard.
Andrej SLODIČKA, s. 39
Viera a kultúra koptských a etiópskych kresťanov v historickom kontexte
The Faith and Culture of Coptic and Ethiopian Christians in Historical Context
The foundation of the Church in Egypt is closely associated with St. Mark the Evangelist. But the christological teachings of the Council of Chalcedon in 451, partially because of opposition to Byzantine domination, were rejected by much of the Egyptian hierarchy and faithful. Location: Egypt and diaspora in Europe, Africa, Australia, the Americas. Title of head: Pope of Alexandria, Patriach of the See of St. Mark; residence: Cairo, Egypt. According to an ancient tradition, the first great evangelizer of the Ethiopians was St. Frumentius, a Roman citizen from Tyre. The Church of Ethiopia is unique in retaining several Jewish practices such as circumcision and the observance of dietary laws and Saturday as well as Sunday sabath. The Ethiopian liturgy is of Alexandrian (Coptic) origin and influenced by the Syriac tradition. Location: Ethiopia, small diaspora. Title of the head: Patriarch of the Ethiopian Orthodox Church. Residence: Addis Ababa, Ethiopia. Membership: 16 000 000.
Keywords: Church in Egypt, Church of Ethiopia, Council of Chalcedon in 451
Zuzana FUTRIKANIČOVÁ, s. 67
Vzťahy Gréckokatolíckej cirkvi a štátu v rokoch 1918 – 1950
Relation between the Greek-Catholic Church and the State in 1918 – 1950
The article describes the period from 1918 to 1950 from the perspective of church-state relations. Already at the time of formation of Czecho-Slovakia in 1918 these relations were rather tensed. Various restrictions from the state were appearing in the form of laws and legislation norms aimed against the church possesions and belongings. Among the first were the land reforms in 1918 – 1930. Later in the post war period churches had to face the nationalization of schools, dissolving of religious associations, abolishment of their activities as well as another wave of conscript of wealth. The church property was transferred to the state. All these restrictions affected also Greek-Catholic church which at that time consisted of 154 parishes mainly in the Eastern Slovakia. The economic support of churches was controlled by the state power with the perspective of gradual liquidation of churches in Czecho-Slovakia. The first victim was the Greek-Catholic church which was oficially abandoned in Prešov at “Great Sobor“ in 1950.
Zuzana FUTRIKANIČOVÁ, s. 87
Majetkové vyrovnanie medzi Gréckokatolíckou cirkvou a Pravoslávnou cirkvou na Slovensku po roku 1989
The Property Restitution between the Greek-Catholic Church and the Orthodox Church in Slovakia after 1989
The restitution in the Slovak Republic between the Greek-Catholic Church and the Orthodox Church was done in a special way – the property was retrieved between the two churches from the initiative of the state and with its direct participation. The restitution was realized through the legal measure of the Slovak National Council nr. 211/1990 concerning the settlement of the property relations between the Greek-Catholic Church and the Orthodox Church. The property transferred to the Orthodox Church in 1950 was legally restituted back to the Greek-Catholic Church by this legal measure. The subject od restitution included the real estate – churches and parish buildings. In this article is described the problem of putting this legal measure to the practice. In many villages the believers did not want to leave churches in order to give them to their lawful owners. The courts had to solve several cases and the implementation itself proceed very slowly. As the situation was practically unsolvable, the government decided to get more involved by ratification the agreements with both churches and providing the financial support. Altogether the amount of almost 250 mil. was divided between the churches for the compensation and building of the new sacral objects. |
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