Svrha je ovog rada predstaviti spekulativne pretpostavke talijanske kritičke ontologije, filozofskog pravca započetog djelom Pantalea Carabellesea u prvoj polovici XX. stoljeća i danas još aktivnog ponajprije na talijanskom sveučilištu u Perugii. I sam je Carabelleseov život bio dokaz da autentično filozofsko promišljanje vodi afirmativnom stavu o Bogu kao osnovnom uvjetu i temelju ljudske egzistencije koji kao takav predstavlja, upravo po njegovim riječima, »jedini istinski objekt filozofskog promišljanja«. U prvih trideset godina autorova djelovanja, počevši od obrane diplomskog rada o Rosminiju na Sveučilištu u Napulju 1907. godine do objave Teološkog problema kao filozofije 1931. godine, afirmirala se teorijska relevantnost pojma bitka kao jedinstvenog temelja svijesti, no očito je postalo i da ona misao koja, na osnovi svojih pretpostavaka, ne predviđa nužno teološke ishode vlastite spekulacije, ne može ne promišljati Boga ukoliko na doista autentičan način pristupa argumentu kontemplativne prirode. Istinski je »objekt« filozofska promišljanja, dakle, teološki argument, a filozofija je istinsko koračanje ka metafizičkoj svijesti o Bogu., The purpose of this article is to present speculative presuppositions of Italian critical ontology, a philosophical movement started by the work of Pantaleo Carabellese in the first half of the 20th century, which is still active primarily at the Italian University in Perugia. Carabellese´s life itself was a proof that authentic philosophical reflectionleads to the affi rmative position on God as the fundamental condition and the basis of human existence that, as such, represents, in his words, »the only true object of philosophical reflection«. In the first thirty years of the author´s work, starting with the defence of his diploma thesis on Rosmini at the University of Naples in 1907 until the publication of The Theological Problem as Philosophy in 1931, theoretical relevancy of the concept of being as the unique basis of consciousness has been affirmed. At the same time it has become obvious that a reflection that, on the basis of its own presuppositions, does not necessarily aims for theological outcomes of its own speculation, cannot not reflect on God, if it approaches the argument of contemplative nature in an authentic way. The true »object« of philosophical reflection is, therefore, the theological argument, while philosophy is a true journey towards the metaphysical awareness of God.