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Mistične izkušnje so zaradi svoje težko merljive narave in navidezne misterioznosti skopo raziskano področje v akademski sferi. Z raziskavo smo želeli opraviti pregled dosedanje akademske obravnave mističnih izkušenj in na vzorcu slovenskih meditatorjev raziskati njihovo pojavnost, doživljanje in vpliv na različne pomembne vidike blagostanja in zadovoljstva z življenjem. Uporabili smo kombinirani raziskovalni pristop. V kvantitativnem delu so sodelovali 103 redni meditatorji, ki so izpolnili Lestvico zadovoljstva z življenjem, kratko obliko Lestvice psihičnega zdravja in zadovoljstva ter Vprašalnik mističnih izkušenj, ki smo ga prevedli v slovenščino in priredili za uporabo v kontekstu meditacije. Rezultati so pokazali, da udeleženci med meditacijo najpogosteje doživljajo občutja miru in radosti, pogosto izgubijo običajen občutek za čas in prostor, večina pa jih je vsaj nekajkrat že občutila tudi jedrna občutja mistične izkušnje (npr. enost z notranjim svetom in obdajajočimi stvarmi). Hierarhične multiple regresije so pokazale, da ima doživljanje dimenzij mistične izkušnje pri meditaciji največji prispevek k večjemu občutku zadovoljstva z življenjem, skupaj z obdobjem rednega meditiranja pa so se dimenzije mistične izkušnje pokazale kot najmočnejši napovednik avtonomnosti. V kvalitativnem delu smo izvedli 10 pol-strukturiranih intervjujev z meditatorji, ki so poročali o doživetju mistične izkušnje v sklopu svoje meditativne prakse. S tematsko analizo smo oblikovali pet nadrednih tem: izkušnja v kontekstu duhovne prakse, preseganje sebe in zunanjega sveta, presežna prijetna občutja, neizrekljivost in nepredstavljivost in transformativna moč. Meditatorji so mistične izkušnje opisovali kot stanja, ki jih je težko ubesediti, saj so običajne zaznave sveta presežene. Poročali so o zmanjšanem občutku jaza, ki ga spremlja izkustvo enosti oz. povezanosti z nečim večjim in občutki radosti ter miru. Izkušnjam so pripisovali pomemben vpliv na različne vidike njihovega življenja, kot so npr. večje sprejemanje sebe in lastne minljivosti, razširjen pogled na življenje in izboljšani odnosi z drugimi. Dobljeni rezultati se skladajo z obstoječo literaturo o mističnih izkušnjah in raziskavami s psihedeliki. Pričujoča raziskava predstavlja pomemben začetni korak v psihološkem raziskovanju mističnih izkušenj med meditatorji v Sloveniji in ponuja odskočno desko za nadaljnje sistematično raziskovanje. Mystical experiences remain an under researched topic in the academic world due to their difficult to measure and seemingly mysterious nature. The present study aimed to present an overview of academic study of mystical experiences thus far and examine their occurrence, experience and effect on various aspects of wellbeing and life-satisfaction among Slovene meditators. A mixed methods approach was used. In the quantitative part of the study, 103 regular meditators participated in an online survey, consisting of the Satisfaction with Life Scale, short version of the Psychological Well-Being Scale and the Mystical Experience Questionnaire, which was translated and adapted for use in the context of meditation. Results show that during meditation, respondents most frequently experience feelings of peace and joy, often experience loss of their usual sense of time and space and most have experienced core feelings of mystical experiences (e.g. experience of oneness with oneself and surrounding objects) at least a few times. Hierarchical multiple regression analysis showed that experiencing dimensions of mystical experiences during meditation had the highest contribution in the prediction of life-satisfaction. However, combined with length of regular meditation, dimensions of mystical experiences were shown to be the strongest predictor of autonomy. In the qualitative part of the study, 10 semi-structured interviews were conducted with meditators, who reported having had a mystical experience in the context of their meditation practice. Five themes were developed using thematic analysis: experience in the context of spiritual practice, transcendence of self and the external world, peak emotions, ineffability and transformative power. Meditators described mystical experiences as states that cannot be adequately described in words since usual everyday perceptions of the world are surpassed. They reported a reduced sense of self, accompanied by an experience of unity or connectedness with something greater than oneself and feelings of joy and tranquillity. Participants reported that the experience had significant effect on various aspects of their life, such as greater self-acceptance, reduced fear of death, broader perspective on life and improved relationships. These results coincide with existing literature on mystical experiences and research done with hallucinogens. The present study presents an important first step in the psychological study of mystical experiences among meditators in Slovenia and offers a starting point for further systematic research.

In this paper, I analyse the hitherto largely ignored social and psychological roots of the philosophy of wholeness in David Bohm and Georg Wilhelm Friedrich Hegel. Hegel was Bohm’s strongest philosophical influence throughout his mature intellectual life, however, as demonstrated in the paper, Bohm’s abhorrence of fragmentation and his affection for wholeness, which is prominently reflected in both his physics and his philosophy of science, was actually the realisation of specific social propensities and psychological determinants of his early emotional and intellectual development for which Hegel’s philosophy was a crucial rational catalyst later in his life. These social propensities and psychological determinants of Bohm’s early development are further demonstrated to be strikingly similar to those that also led the young Hegel to engage with the concept of wholeness throughout his life. The article also brings the biographical evidence of Bohm’s lifelong interest in Hegel and analyses the state of scholarship regarding his Hegelianism, the nature of Hegel’s philosophy as reflected in Bohm’s work, and the reasons for the somehow unexpected disciplinary neglect of the crucial influence of Hegel’s philosophy on Bohm., U ovom članku analiziram dosad većinski zanemarene društvene i psihologičke korijene filozofije cjelovitosti u Davida Bohma i Georga Wilhelma Friedricha Hegela. Bohmu je Hegel bio najsnažniji filozofijski utjecaj kroz njegov zreo intelektualni život, međutim, kako se dokazuje u članku, Bohmovo nepodnošenje fragmentacije i njegova naklonost prema cjelovitosti, značajno odražena u njegovoj fizici i filozofiji znanosti, ustvari je ostvarenje posebnih društvenih sklonosti i psihologičkih odrednica njegova ranog emocionalnog i intelektualnog razvoja za koji je Hegelova filozofija bio ključni razumski katalizator u kasnijem životu. Društvene sklonosti i psihičke odrednice Bohmova ranog razvoja nadalje se dokazuju kao upečatljivo slične onima koje su mladog Hegela navele na nošenje s pojmom cjelovitosti tijekom njegova života. Ovaj članak također donosi biografske dokaze za Bohmovo cjeloživotno zanimanje za Hegela te analizira stanje učenosti o njegovu hegelijanizmu, prirodi Hegelove filozofije kako se odražava u Bohmovu radu i razloge za nekako neočekivano disciplinarno zanemarenje ključnog utjecaja Hegelove filozofije na Bohmovu filozofiju., In diesem Aufsatz analysiere ich die bisher weitgehend außer Acht gelassenen gesellschaftlichen und psychologischen Wurzeln der Ganzheitsphilosophie bei David Bohm und Georg Wilhelm Friedrich Hegel. Hegel war Bohms stärkster philosophischer Einfluss sein gesamtes reifes intellektuelles Leben hindurch, allerdings, wie in dem Aufsatz untermauert wird, war Bohms Abneigung gegen die Fragmentierung, zusammen mit seinem Faible für Ganzheit, das sich anschaulich sowohl in seiner Physik als auch in seiner Wissenschaftsphilosophie widerspiegelt, tatsächlich die Verwirklichung der spezifischen sozialen Neigungen und psychologischen Determinanten seiner frühen emotionalen und intellektuellen Entwicklung, für die Hegels Philosophie später in seinem Leben ein ausschlaggebender rationaler Katalysator war. Diese sozialen Neigungen und psychologischen Determinanten von Bohms früher Entwicklung erweisen sich ferner als auffallend ähnlich zu jenen, die auch den jungen Hegel veranlassten, sich sein ganzes Leben lang mit dem Begriff der Ganzheit auseinanderzusetzen. Der Artikel bringt auch die biografischen Beweise für Bohms lebenslanges Interesse an Hegel und analysiert den Status der Gelehrsamkeit bezüglich seines Hegelianismus, der Natur von Hegels Philosophie und wie sie in Bohms Werk zum Ausdruck gebracht wird sowie die Gründe für die irgendwie unerwartete disziplinäre Vernachlässigung des entscheidenden Einflusses von Hegels Philosophie auf Bohm., Dans cet article, j’analyse les racines sociales et psychologiques, jusqu’à présent grandement négligées, de la philosophie de la totalité chez David Bohm et Georg Wilhelm Friedrich Hegel. Hegel a exercé une grande influence sur Bohm durant sa vie intellectuelle mature. Toutefois, comme il est montré dans cet article, son aversion pour la fragmentation et l’affection qu’il porte pour la totalité, qui se reflète de manière éminente autant dans sa physique et sa philosophie de la science, est en réalité la réalisation des tendances sociales particulières et déterminations psychologiques dans la phase initiale de son développement émotionnel et intellectuel, sur laquelle la philosophie de Hegel a joué le rôle crucial de catalyseur rationnel plus tard sa vie. Ces tendances sociales et ces déterminations psychologiques du développement initial se révèlent plus tard être similaires de manière frappante à celles qui ont mené le jeune Hegel à s’engager au côté du concept de totalité durant sa vie. Cet article offre également les preuves biographiques de l’intérêt permanent de Bohm pour Hegel et analyse l’érudition de son hégélianisme, la nature de la philosophie de Hegel ainsi qu’elle se reflète dans l’œuvre de Bohm, et la raison, d’une certaine manière inattendue, du désintérêt disciplinaire de l’influence cruciale de la philosophie de Hegel sur Bohm.

U radu razmatram filozofijsku poziciju Alberta Bazale, za koju predlažem obuhvatan naziv »umjereni iracionalizam«. Naime, nastojim pokazati kako je Bazala za »metalogički korijen filozofije« koristio različite izraze, pa se time nameću i nazivi različiti od »voluntarističkog aktivizma«, kako se običava nazivati stajalište tog filozofa. Isto tako, tvrdim da je njegov projekt primarno negativan, u smislu da mu je cilj prije svega pružiti otpor isključivo intelektualističkom poimanju svijesti i svijeta. Kako bih opravdao umjerenost Bazalina iracionalizma, upućujem na mjesta na kojim Bazala ističe ulogu i nužnost razuma i logike u filozofijskoj i znanstvenoj spoznaji. Pritom ipak naglašavam kako se za Bazalu u osnovi sveg duhovnog života nalaze izvanrazumski faktori, bez kojih čovjeku zapravo i nema autentične egzistencije. Bazalinu umjerenost u iracionalizmu potkrepljujem i usporedbom njegove filozofije s onom L. E. J. Brouwera, osnivača matematičkog intuicionizma. Tvrdim kako se Bazalino stajalište dade jasno distingvirati od Brouwerova, pri čem je potonji kudikamo radikalniji u svom otporu razumu. Cilj je rada doprinijeti blagonaklonijem poimanju iracionalizma i pokazati kako otpor intelektualnom ne mora nužno značiti sumanutost ili proizvoljnost, već naprotiv, da može predstavljati i koherentnu, ali i živu, životnu i životvornu poziciju, čega je primjer upravo Bazalina filozofija., In this paper, I examine the philosophical position of Albert Bazala, for which I propose a more inclusive name of “moderate irrationalism”. I aim to show that Bazala used different expressions to refer to the “meta-logical root of philosophy”, and that thus there are other legitimate headlines for his philosophy aside from the most prominent one, namely “voluntarist activism”. Moreover, I claim that Bazala’s project is chiefly a negative one, in the sense that his primary goal is to offer resistance to an exclusively intellectualist view of the world and of consciousness. In order to justify my claims about the moderation of Bazala’s irrationalism, I point to some places in his work where he underscores the indispensable role of reason and logic in acquiring philosophical and scientific knowledge, all the while claiming that it is the extra-rational factors that are fundamental to all mental activity and that provide the subject with an authentic way of being. Additionally, I argue that Bazala’s irrationalism can be shown to be moderate by comparing it to the philosophy of L. E. J. Brouwer, the founder of mathematical intuitionism. Bazala’s stance can be clearly distinguished from Brouwer’s, given that the latter espouses a significantly more radical opposition to reason. The goal of this paper is to contribute to a more benevolent stance towards irrationalism and to show that opposition to the intellect does not have to imply delusion or arbitrariness, but that it can also be reflected in a living, lively and life-affirming philosophy, like that of Albert Bazala.

V svojem diplomskem delu bi se rada osredotočila na reinterpretacijo pokrajine kot telesa naše Zemlje skozi dojemanje in verovanje, da je ta vir vsega življenja. V vrvežu dandanašnjih navad, predvsem v zahodnem svetu, je njena pomembnost potisnjena v ozadje. V ospredju izstopata individualistični človek in njegova osebna zgodba, ločena od dojemanja celostnosti obstoja, podvržena številnim prepričanjem, predsodkom in na podlagi teh k individualnim odločitvam. Te mnogokrat ne temeljijo na spoštovanju celotnega soobstoja in zavedanju, da imajo dejanja posledice in dolgoročno vplivajo na kakovost. Pomembna se mi zdi obuditev znanja, da v zgodbo življenja ni vključen le sam posameznik, ampak tudi vse, kar je okrog njega. S tem se pogled na pokrajino, ki jo dojemam kot dom, ki ga nosimo v sebi in ki vpliva na naša dejanja in način življenja, predrugači in kreira svet, kakršen je. Odnos postane pomembna vrednota, zavest pa njegovo vodilo. Notranje doživljanje postane notranja pokrajina – zgodba. Če jo znamo videti povezano s kozmosom in soobstojem vsega, jo lahko preusmerimo v delovanje, ki opominja na enost vsega, kar je. Vprašanje načina upodabljanja in zgodbe izza podobe postavlja koncept in dilemo, kako - in ali lahko - reinterpretacijo razumemo v širšem družbenem in idejnem kontekstu. In my BA thesis, I would like to focus on the reinterpretation of the landscape as the body of our Mother Earth through the perception and belief that it is the source of all life. In the hustle and bustle of today's customs, especially in the Western world, its importance is pushed into the background. At the forefront is the individualistic man and his personal story, separated from the perception of the integrity of existence, subject to many beliefs, prejudices and, on the basis of these, individual decisions, which are often not based on respect for coexistence and on awareness of the consequences of deeds on long-term quality. I find it important to revive the knowledge that the story of life involves not only the individual himself, but also everything around him. In this way, the view of the landscape, which I perceive as the home we carry within us and which influences our actions and way of life, changes and creates our reality on the world as it is. Relationship becomes an important value and consciousness its guide. The inner experience becomes the inner landscape – the story. If we know how to see it connected with the cosmos and the coexistence of everything, we can redirect it to an action reminiscent of the oneness of all that is. The question of the mode of depiction and the story behind the image raises the concept and dillema of how and whether an reinterpretation can be understood in a broader social and cultural context.

Straipsnyje, remiantis Dionisijaus Areopagito (Pseudodionisijaus Areopagito) kai kuriomis mistinėmis dogmomis, taip pat modernistinės dailės formalizmo intelektualinio sparno kai kuriomis idėjomis, taip pat XIX a. pabaigos–XX a. pirmos pusės britiškojo realizmo, pavyzdžiui, Alfredo Northo Whiteheado, ir prancūziškojo intuityvizmo, pavyzdžiui, Henri Bergsono, kai kuriomis koncepcijomis, aptariamos Malvinos Jelinskaitės fotografinio medijavimo praktikos. Keliama prielaida, jog šių koncepcijų rudimentų galima aptikti M. Jelinskaitės performatyviose fotografinėse praktikose ir jų vaizdinėje semantikoje. Tačiau svarbu ne vien šie rudimentai, bet ir tai, jog tiek visas minėtas koncepcijas, tiek ir pačios menininkės fotografinio medijavimo praktikas jungia, filosofiniais terminais kalbant, neoplatonistinės tradicijos, santykio su tikrove jos ribose, leitmotyvas. Šiame straipsnyje nesiekiama nuodugniai aptarti visas minėtas koncepcijas, veikiau – aptikti jų atspindžių aptariamose fotografinio medijavimo praktikose. This article concentrates on the photographic mediation practices by Malvina Jelinskaitė. The characteristic feature of the artist’s creative process is her personal deeply intuitive outlook, her focus on the hidden semantics of the structure of the image. At some point, Jelinskaitė’s photographic practices could be treated as photographic mediation practices, (relatively) based on some mystical dogmas of Pseudo-Dionysius the Areopagite, as well as, some ideas of British philosophical realism, such as the ideas of Alfred North Whitehead, and French intuitivism, such as the ideas of Henri Bergson, and some other philosophical and/or aesthetical concepts. I is assumed that some rudiments of these ideas could be found in Jelisnakitė’s performative photography. To summarize, it could be said that all these concepts as well as Jelinskaitė`s photographic practices, are united by the leitmotif of the Neoplatonist philosophical thinking tradition.

Katalikybėje mistika (tiesioginė Dievo patirtis) laikoma aukščiausia tikėjimo gyvenimo forma. Tad nuo pradžių teko atskirti tikrąją mistiką ir ja grindžiamą pasaulėžiūrą (misticizmą) nuo netikrųjų. Nuo XIX a. ši problema persikėlė ir į naujųjų religinių judėjimų bei sekuliarias meno, politikos ir net mokslo erdves. Katalikų Bažnyčia per polemikos su eretikais šimtmečius apibrėžė, kas jai yra tikroji mistika – mistinės patirties struktūrą, būdingus bruožus, vaisius ir vengtinus kraštutinumus. Nors kai kurie punktai sutampa su vadinamuoju universaliuoju (sekuliariuoju) mistikos apibrėžimu, katalikiškoji samprata pateikia daug išsamesnį mistinės patirties skyrimo ir vertinimo kriterijų rinkinį. In Catholicism, mystic (the direct experience of God) is considered the highest form of the life of faith. Thus, from the beginning, it was necessary to distinguish true mystic and the worldview based on it (mysticism) from false one. Since the 19th century, this problem also emerged in the new religious movements and secular spaces of art, politics, and even science. Over the centuries of controversy with heretics, the Catholic Church has defined what the true mysticism is: the structure of mystical experience, its characteristic features, its fruits, and the extremes to be avoided. Although some points overlap with the so-called universal (secular) definition of mysticism, the Catholic concept provides a much more comprehensive set of criteria for identifying and evaluating mystical experiences.

Žanrus var izmantot, lai efektīvi kategorizētu darbus dažādās sfērās, taču šī pētījuma uzsvars ir uz salīdzinājumu tieši starp divām konkrētām nozarēm – sen pastāvošo daiļliteratūru un nesen izveidojušos videospēļu industriju. Mērķis ir analizēt videospēles no literāra skatupunkta, nosakot, vai starp abiem pastāv līdzības, un kādas tās ir. Šī pētījuma fokusā ir pieci literāro žanru veidi un to iezīmes, kam seko to meklējums un analīze sešās videospēlēs. Lai iegūtu rezultātus, tika pielietoti žanru pētījumi, interpretēšana, naratīva salīdzinājumi un analīze. Pētījuma iznākums liecināja par to, ka lielākā daļa izvēlēto literāro žanru īpašību bija sastopamas arī atbilstošajos videospēļu žanros, novedot pie secinājuma, ka iepriekš minētā izveidē, šīs īpašības ir tikušas ņemtas vērā vai ir izmantotas kā pamats., Genres can be used as effective means of organizing productions in various areas; however this research focuses on the comparison of them across two different fields – the long-established literature and the recently formed videogame industry. The aim is to analyse videogames from a literary perspective determining whether there exist and what are the similarities between the two. The focus of this research is on characteristics of five genres taken from genre fiction, followed by a search and analysis of them in six videogames. To achieve the results, the research methods employed were genre studies, interpretation, comparison and analysis. The outcome of this study shows that the majority of the characteristics of the selected literary genres could be also found in the corresponding videogame genres, leading to the conclusion that in the development of the latter one, these characteristics have been taken into account or used as a basis.

Ljubav Franje Asiškoga prema Isusu Kristu očitovala se u dvije točke: euharistiji i muci. Otajstvo muke postalo je dominantno u Franjinu životu. Njegov put svetosti od sv. Damjana do La Verne govori o putu koji je bio obilježen patnjom i križem. Od tada Kristova patnja postaje dominantno polazište u franjevačkoj teologiji, mistici i propovjedništvu. Polazište za ovaj rad jest Franjina vizija raspetog Krista u njegovim autografima i kako su to zabilježili njegovi životopisci. Na temelju tih izvora daje se uvid u njegovo razmatranje, pobožnost i osobni doživljaj Kristove muke i križa. Nakon temelja koji je postavio Franjo Asiški prelazi se na teološko promišljanje i mistični doživljaj Kristove muke kod sv. Bonaventure, kojeg se naziva »teologom muke«. Bonaventurin nauk početak je sustavnoga teološkog promišljanja o Kristovoj muci na početcima franjevačke teološke i filozofske škole u XIII. stoljeću. Kod analize Bonaventurina nauka o križu obrađena su dva bitna vida tog nauka, koji sažimaju njegov teološki pristup muci i križu i postaju temelj franjevačke duhovnosti, osobito mistike, i propovjedništva u kasnijim stoljećima. Franjevačko propovjedništvo obilježit će imena sv. Bernardina Sijenskoga i njegovih učenika sv. Ivana Kapistrana i bl. Jakova Markijskoga, zatim mistiku imena bl. Anđele Folinjske i sv. Veronike Giuliani, a franjevačku će pobožnost obilježiti sv. Petar Alkantarski i sv. Leonardo Portomauricijski. Ovaj rad sažima promišljanja i praksu najvažnijih predstavnika franjevačkog pokreta koji su, inspirirani Franjinim doživljajem muke i križa, prenijeli tu pobožnost na polje teologije, propovjedništva i mistike. Križ i muka nisu obilježje samo franjevačkog pokreta kroz stoljeća nego su i središnji motivi promišljanja u govoru o ekonomiji spasenja. Ta je tema bila dominantna i kod drugih teologa XII. i XIII. stoljeća, koji muku i križ drže za »via regia Sanctae Crucis«. S obzirom na nagli razvoj franjevačkog pokreta u XIII. stoljeću, nastanak njegove filozofske i teološke škole te škole duhovnosti, u radu se nastoje sažeto prikazati opće značajke najvažnijih franjevačkih predstavnika teologije, mistike i propovjedništva od XIII. do kraja XVIII. stoljeća, ukazujući kako je križ ključ, vrata, put i izvornost istine Božje ljubavi za franjevačke teologe, propovjednike i mističare, The love of Francis of Assisi for Jesus Christ has been manifested in two points: the Eucharist and the Passion. The mystery of Passion became dominant in Francis´ life. His journey of sainthood from St. Damian to La Verna speaks of a journey marked by the Passion and the Cross. From that time Christ´s Passion became the dominant starting point of Franciscan theology, mysticism, and preaching. The starting point of this article is Francis´ vision of the crucified Christ in his autographs and as it has been captured by his biographers. On the basis of these sources the article offers an insight into Francis´ reflection on, piety towards, and personal experience of Christ´s Passion and Cross. After reviewing this foundation laid by Francis the article continues with St. Bonaventure´s theological reflection and mystical experience of Christ´s Passion and Cross, since St. Bonaventure has been called »the theologian of the Passion«. Bonaventure´s teaching is the beginning of the systematic theological reflection on Christ´s Passion at the dawn of Franciscan theological and philosophical school of the 13th century. The analysis of Bonaventure´s teaching on the Cross focuses on two its two important aspects that summarise his theological approach to the Passion and the Cross and become the basis of Franciscan spirituality, especially mysticism, and preaching in the later centuries. The Franciscan preaching has been marked by the name of St. Bernardine of Siena and the names of his disciples, St. John Capistran and Bl. Jacob of Marche, by mysticism of names of Bl. Angela of Foligno and St. VeronicaGiuliani, and by piety of St. Peter of Alcantara and St. Leonard of Port Maurice. This article summarises reflections and practice of the most important representatives of the Franciscan movement, who were inspired by Francis´ experience of the Passion and the Cross and transmitted that piety in the field of theology, preaching, and mysticism. The Cross and the Passion are not only characteristic for the Franciscan movement throughout centuries, but are also central motives in the discourse on the economy of salvation. This topic was also dominant in writings of other theologians of the 12th and the 13th century, who considered the Passion and the Cross to be »via regia Sanctae Crucis«. While considering the rapid development of the Franciscan movement in the13th century, the emergence of its philosophical and theological school and the school ofspirituality, the article tries to provide a concise overview of the general characteristicsof the most important Franciscan representatives of theology, mysticism, and preaching from the 13th century until the end of the 18th century. The overview emphasises that the Cross is the key, door, way, and authenticity of the truth of Divine Love for Franciscan theologians, preachers, and mystics.

Straipsnis grindžiamas keturių pasaulio tikroviškumo sampratų idėja. Pripažįstami keturi skirtingi tikrovės suvokimo būdai - praktika, mokslas, menas ir mistika. Pastaroji nėra vien religinis fenomenas, bet šiame straipsnyje daugiausia kalbama apie jos religinį variantą. Politinis liberalizmas reikalauja atskirti viešus ir privačius įsitikinimus, tarp kurių atsiduria ir religiniai įsitikinimai. Tačiau mistinis tikrovės suvokimas nėra aiškiai suformuluotų įsitikinimų sistema. Galima kalbėti apie liberalizmo ir mistinio tikrovės suvokimo konfliktą, kurį sąlygoja dvilypė liberalizmo politinės filosofijos prigimtis. Liberalizmas nėra vien tik politinį neutralumą propaguojanti doktrina, bet veikia kartu su tam tikra kultūros samprata, nukreipta prieš mistinį pasaulio tikroviškumo suvokimą The article is based on an idea that there are four different modes of understanding reality - practice, science, art and mysticism. Political liberalism demands separation of public and private beliefs. However, mystical understanding of reality is not a system of propositions and beliefs. This is why one can speak of a conflict between liberalism and mystical understanding of reality. Political liberalism imposes a certain understanding of reality on believers. Liberals propose to remove religious convictions from public life and not to treat them as a basis of politics. They forget that mystics have the biggest trouble namely with convictions. To turn the reality of God into words for them is always the hardest task. Mystics find God before words, concepts and discourses. Liberals reduce religion to convictions and demand from mystics to comprehend that, which in their opinion is not comprehensible. There is a tension between liberalism and people who have mystical experiences. Liberals narrow down religious experience to convictions. However, mystical experience is a much broader subject. Behind it stands an understanding of world that has its own standards of realit

Tema rada predstavlja život i djelo mističarke Anne Katharine Emmerick, polazeći od samih povijesnih događaja koja su se zbivala u razdoblju njezina rođenja i djelovanja. Cilj ovog rada je ukazati koliko nam je uistinu mistika važna za kršćanski život, a sve kroz osobnost A. K. Emmerick i njezino sutrpljenje s Kristom. Mistika je onaj dio duhovnog bogoslovlja koji se bavi oblicima ulivene kontemplacije. Mistika je intimna spoznaja transcedentalnog svijeta. Mistik je sjedinjen s Bogom po nadnaravnom gledanju i iskustvu, oslobođen od svojih ograničenosti i uzdignut nad sama sebe. Mistično doživljavanje A. K. Emmerick je puni rascvat milosng života u kršćanskoj duši. Ovaj rad je struktuiran u tri poglavlja u kojima donosimo prikaz mistike i mističnog djelovanja A. K. Emmerick. U prvom poglavlju obrađeno je povijesno razdoblje 18. i 19. stoljeća. Drugo poglavlje predstavlja i govori općenito o mistici, njezinim definicijama i o mnogostrukostima razumijevanja mističnoga. Posljednje, treće poglavlje predstavlja život A. K. Emmerick polazeći od njezina odrastanja, odlaska u samostan te njezina djelovanja za Crkvu. The theme of work is the life and work of mysticist Anne Katharine Emmerick, starting from the very historical events that took place during her birth and activity. The aim of this paper is to point out how truly mystic is really important for Christian life, all through the personality of A. K. Emmerick and her sympathy with Christ. Mysticism is that part of the spiritual theology that deals with forms of liturgical contemplation. Mysticism is an intimate knowledge of the transcendental world. The mystic is united with God by supernatural perception and experience, free from its limitations and elevated to itself. The mystical experience of A. K. Emmerick is a full blown milosng of life in the Christian soul. This work is structured into three chapters in which we portray the mystic and mystical action of A. K. Emmerick. The first chapter deals with the historical period of the 18th and 19th centuries. The second chapter introduces and speaks in general about mystics, its definitions, and the manifold of mystical understanding. The last, third chapter represents the life of A.K. Emmerick, starting with her growing up, going to the monastery and her activities for the Church.

Straipsnio tikslas – identifikuoti pagrindinius globalizacijos sąlygomis religijoms kylančius uždavinius bei jų analizei būtiną konceptualią prieigą. Pasirinkta teorinė perspektyva – religiją ir kultūrą vienijanti „žmogaus sielos įdirbio“ koncepcija. Kultūra nagrinėjama per socialinės komunikacijos ir individualaus įasmeninimo sąvokų prizmę, o religija – per santykio su absoliutu arba begalybe konceptą, pabrėžiant ir jų tarpusavio autonomiją, ir persidengimą. Ir kultūrinio, ir religinio gyvenimo sąlygos mūsų laikais yra radikaliai transformuojamos globalizacijos proceso. Straipsnyje globalizacija yra apibrėžiama kaip visuomenių tarpusavio priklausomybės didėjimas pasauliniu mastu, varomas technologijų. Išskiriamas šio proceso paradoksalumas: iš vienos pusės, jis kelia grėsmę pačiai kultūrinei ir religinei žmogaus tapatybei, iš kitos – sukuria sąlygas intensyvesnei kultūrų ir religijų tarpusavio jungčiai ir naujam jų tapatybių brendimo (gilinimo) etapui. Šiame kontekste yra formuluojami pagrindiniai uždaviniai, kylantys iš būtinybės artikuliuoti globalizacijos sąlygomis pakitusius santykio su absoliutu modalumus ir naujo pobūdžio dvasinius judėjimus: technologijų įprasminimas, naujos autoriteto sampratos įsisavinimas, religijos ir politikos santykių transformacija, visuotinis ekumenizmas, tiesos sąvokos permąstymas, universalios kalbos paieškos, mistinės laikysenos gaivinimas. The aim of the article is to identify the main objectives that arise for religions under conditions of globalisation, as well as the conceptual approach that is necessary for their analysis. The theoretical perspective that has been selected is the concept of “work that has been advanced by soul” that unifies religion and culture. Culture is analysed through the prism of the concepts of social communication and individual personification; meanwhile, religion is approached through the concept of the relationship with the absolute or infinity by highlighting both their mutual autonomy and their overlap. Nowadays, the conditions for both cultural life and religious life are undergoing radical transformations because of the process of globalisation. In this article, globalisation is defined as the increasing global interdependence of societies that is being driven by technology. The paradoxical nature of this process is noted: on the one hand, it poses a threat to the very cultural and religious identity of a person, but on the other hand, it creates conditions for a more intense interconnectedness of cultures and religions, and a new stage for the maturity (deepening) of this identity. In this context, the main objectives are being reformulated; these objectives arise out of the necessity to articulate changed modalities of the relationship with the absolute and spiritual movements of new types under conditions of globalisation: making sense of technology, obtaining a new concept of authority, transformation of the relationships between religion and politics, universal ecumenism, rethinking the concept of truth, the search for a universal language, and the revival of a mystical stance.

Ovaj rad sadrži prijevod i analizu kazališnog komada Nine Nikolajevne Sadur pod nazivom Čudesna žena. To je ujedno i njezino prvo djelo koje je izvedeno na pozornici, a kasnije je i prvi zbornik njezinih djela nosio ime Čudesna žena. Napisana u Moskvi, za vrijeme dok je autorica pohađala sveučilište, ne spada ni u jedan konkretan žanr, već isprepliće rusku svakodnevicu sa staroslavenskom mitologijom, mistikom i folklorom. Spaja tearar apsurda sa ruskim realizmom i fantastikom.

U razmatranju odnosa filozofije i religije Martin Buber je pod znatnim utjecajem kabale i hasidizma. Stavljajući u centar svojeg razmišljanja pojam šekina – prisutnost Božja, kroz fenomenološki pristup tom problemu želi potvrditi jednu od svojih osnovnih teza o potpunoj imanentnosti Božjoj u kozmosu i čovjeku. Poistovjećujući religiju s Prisutnošću i udaljavajući svaki Ti iz područja objekta, Buber uspostavlja odnos prisutnosti u kojemu religioznost koju razlikuje od religije, a koja se izražava u čovjekovu djelovanju, prelazi put od »iznimke«, kao iskustva drugosti koje ne pronalazi svoje mjesto u redovitoj dimenziji čovjekova bivstvovanja do prisutnosti koja postaje temelj i nositelj čovjekova postojanja jer svi naši odnosi pronalaze svoje ispunjenje i smisao u vječnome Ti. Dijalog, susret i odnos nisu dekorativne kategorije naše religioznosti, nego put koji nas vodi do toga da poodnosimo cjelokupnu stvarnost. Buberova je nakana potvrditi spoznaju da je bit religioznosti čovjekovo djelovanje koje održava na životu iskonski dijalog između Boga i čovjeka. Na taj način Buber kroz tradicionalnu misao svojeg naroda i vlastitu filozofiju dijaloga otvora put dijaloškoj religioznosti., Martin Buber’s reflection on the relationship between philosophy and religion has been significantly influenced by Cabala and Hassidism. By putting into the centre of his reflection the concept of shekinah (the presence of God), he wants to confirm, through a phenomenological approach, one of his basis theses on complete immanency of God in the cosmos and in the human being. By identifying religion with the Presence and by distancing every Thou from the area of object, Buber establishes the relation of presence in which religiosity (that he distinguishes from religion), expressed in the human being’s activity, crosses a journey from being an »exception«, as an experience of otherness that does not find its place in the regular dimension of the human beings’ existence, all the way to the presence that becomes the basis and the bearer of the human being’s existence, because all our relations find their fulfilment and meaning in the eternal Thou. The dialogue, meeting, and relation are not decorative categories of our religiosity, but the way that leads us to put the whole reality in the relation. Buber’s intention is to confirm the insight that the essence of religiosity is the human being’s activity that reflects in life the original dialogue between God and the human being. In this way, Buber opens a way for dialogical religiosity through the traditional thought of his people and his own philosophy.

Vladimir Truhlar, slovenski isusovac, bio je jedan od osnivača Instituta za Duhovnost Papinskoga sveučilišta Gregorijane i profesor na tome Institutu 25 godina. Njegovo se znanstveno zanimanje usredotočilo na tri teme mlade discipline duhovne teologije: sadržaj, metodu i mistiku. Truhlar među prvima postulira duhovno iskustvo kao objectum formale duhovne teologije. Kao metodu uvodi uporabu simbola u tumačenju duhovnoga iskustva. Na području teologije mističnoga iskustva napušta staro shvaćanje kvalitativne razlike između mistične i obične duhovnosti i, u skladu s naučavanjem Drugoga vatikanskog sabora, vidi mogućnost mistike u svagdanjem životu. U tijeku svoga akademskog rada Truhlar je tako prošao razvojni put od duhovne teologije do teologije duhovnoga iskustva. Tri spomenute teme, koje je uveo u studij duhovne teologije, ostale su izazov i putokaz radu mnogih stručnjaka. Na Institutu za duhovnost nastavlja se rad na produbljivanju i proširivanju pitanja sadržaja i metode duhovne teologije. Također, radi se na boljem shvaćanju stvarnosti mističnoga iskustva. Autor na konkretnim primjerima prikazuje novija istraživanja profesora Instituta za duhovnost na Papinskome sveučilištu Gregorijani. Vladimir Truhlar započeo je proces unutar duhovne teologije koji se još i danas nastavlja., Vladimir Truhlar, a Slovenian Jesuit, was one of the founders of the Institute of Spirituality at the Pontifical Gregorian University and a professor at the same Institute for 25 years. His scientific interests revolved around three themes within the Young discipline of spiritual theology: content, method and mysticism. Among the first to do so, Truhlar postulates that the spiritual experience is the objectum formale of spiritual theology. As his method he introduces the use of symbols in the interpretation of spiritual experience. He abandons a previous understanding within the realm of the theology of mystical experience concerning the qualitative difference between mystical and ordinary spirituality and, in compliance with the teachings of the Second Vatican Council, he considers that mysticism is a possiblitiy in everyday life. During his academic activities Truhlar came up the developmental path from spiritual theology to the theology of spiritual experience. The three themes which Truhlar introduced into the study of spiritual theology have remained a challenge and signpost in the endeavours of many experts. At the Institute of Spirituality work continues on the deepening and widening of the question of content and method of spiritual theology; also, efforts are being made to achieve a better understanding of the reality of spiritual experience. By using specific examples the author portrays the more recent research done by professors at the Institute of Spirituality at the Pontifical Gregorian University. Vladimir Truhlar has begun a process within the field of spiritual theology which continues even today.

Straipsnyje nagrinėjamas Švč. Mergelės Marijos vaizdavimas XX a. lietuvių poezijoje. Tekstų atranką ir tyrimo kryptį lemia dvejopas objektas: poetinis kraštovaizdis ir krikščioniškosios mistikos akiratis. Pavadinimu iškelta mistikos ir kraštovaizdžio sąveika reiškia ne tik pačią vietą, bet ir joje veikiantį subjektą, jo mistinę patirtį. Straipsniu siekiama apimti platų istorinį, estetinį bei religinį poezijos lauką. M. Gustaičio, B. Brazdžionio, Antano Jasmanto, A. Mackaus, D. Kajoko ir kitų poetų kūrybos tyrimas atskleidžia archetipinį Marijos vaizdinį ir poetinį konkrečių autorių individualumą. The article analyses the 20th century’s mariological and in a broader sense – Lithuanian poetry of an image of Mary through the prism of Christian mysticism. Both common Christian tradition and main evangelical events of Mary’s life are important to mystical conception which relates to the Mother of God. In the article dimension of mysticism is combined with the second text selection and research criterion. Scenery and landscape are perceived not only as a kind of the whole but also as representative details of this whole, as external and internal reality. The analysis is based on theopoetical research and is carried in the perspective of literature and theology dialogue. Mystic experience can be found in the evening and night-time landscapes of Maironis poetry: meditation of God’s creation, wonder in the presence of Him, Mary’s figure who is perfectly consummating femininity. Intentions of mystical experience are being found also in Gustaitis’ lyrics. The poetic whole links iconographical traditional images of lily, moon, night or earth. Poetically distinctive glimpse into God’s created world, openness to His grace is characteristic to Maironis’ follower Galdikaitė’s lyrics. Nearly mystical settlement into the presence of God’s look is being reinforced by alleged landscape, Franciscan simplicity and landscape elements. The alleged landscape, night and evening scenery, its Franciscan simplicity is also characteristic to Brazdžionis’ poetry. Poet creates his own meeting with... [to full text]

Književnost i religija isprepliću se s filozofijom na različitim razinama. Pjesma nad pjesmama jedno je od takvih svjetskih remek-djela čija se višedimenzionalnost proteže na navedne djelatnosti ljudskoga duha i intelekta. Na iznimno profinjena i dostojanstven način progovara o ljubavi, ali i ljudskoj seksualnosti. Ispunjena je slikama strasti, nježnosti i čulnosti koje već stoljećima zbunjuju sve one koje je požele protumačiti. Raslojava se u čitave nizove različitih, a često i u potpunosti oprečnih značenja koje jednako griju srca kako mladih zaljubljenika tako i mistika. Njezina snaga izvire iz jednostavnosti izričaja koji sad opisuje jedan oblik ljubavi, sad drugi. Takva joj je vještina i podarila mjesto među mudrosnim knjigama i pripasala joj Salomonovo autorstvo. Stihovi se pretaču jedan u drugi tako da se ne može s potpunom točnošću odrediti radi li se o jednoj pjesmi ili zbirci pjesama. Jedino sigrno jest da se radi o himni ljubavi koja slavi njezinu ljepotu i nepobjedivost. Cilj je ovoga rada prikazati različita tumačenja Pjesme nad pjesmama kao i razine smisla koje proizlaze iz dubinske analize. Osim razlika između doslovnog, kultsko-mitologijskog i alegorijskog smisla, rad donosi i pomirbeno stajalište predstavljeno u komentaru Pjesme nad pjesmama Ljudevita Rupčića, odnosno u komentaru Celestina Tomića. Također, iznose se i značajke ljubavi u Pjesmi nad pjesmama koje je prikazao Nikola Hohnjec te analiza kroz stihove koju donose Alice Baum i Valentino Salvoldi.

V diplomskem delu z naslovom Mistika števil v glasbenih delih je predstavljena povezava med dvema izmed najstarejših ved, matematiko in glasbo. Raziskana in opisana je uporaba števil, simbolov in matematičnih zakonitosti v posameznih glasbenih delih. Predstavljeno je tudi življenje in delo skladateljev Györgyja Ligetija, Béla Bartóka, Pierra Bouleza in Johanna Sebastiana Bacha. Poseben poudarek pa je namenjen obravnavi mistike števil v Ligetijevih, Bartókovih, Boulezovih in Bachovih glasbenih delih. V diplomski nalogi je uporabljena deskriptivna in zgodovinska metoda analize primarnih in sekundarnih virov. In the thesis titled “The mysticism of figures in musical works” the connection between two of the oldest sciences, i.e. the mathematics and music, is presented. The use of figures, symbols and mathematical laws in individual musical works is researched and described. The lives and work of the composers György Ligeti, Béla Bartók, Pierre Boulez and Johann Sebastian Bach are also presented. A special emphasis is given to the discussion of mysticism of figures in the musical works of Ligeti, Bartók, Boulez and Bach. In the thesis a descriptive as well as historical method of primary and secondary sources analysis are used.

Angesichts aktueller Krisenzustände sucht man nach einer globalen Ethik. Im vorliegenden Artikel wird Albert Schweitzers Weltanschauung der Ehrfurcht vor dem Leben als möglicher Beitrag zur Entwicklung einer solchen Ethik untersucht. Mit seinem Entwurf wollte Schweitzer am Beginn des 20. Jahrhunderts die zerrüttete abendländische Kultur erneuern. Der Mensch müsse sich als „Leben inmitten von Leben“ erfahren. Da die biologische Natur für die Ethik keine Quelle sein kann, ist sie verwiesen auf den Willen zur Liebe, den der Mensch in sich selbst entdeckt und der ihn nötigt, aus einer Haltung der Ehrfurcht alles Leben zu erhalten und zu fördern. Mit der tätigen Mystik der Ehrfurcht vor dem Leben wollte Schweitzer eine universale Grundlegung jeglicher Ethik entwickeln, was ihm aber nur unzureichend gelungen ist. Auch wenn seine Weltanschauung kaum – wie er sie darzulegen versucht – als „denknotwendig“ gelten kann, ist sie nach Auffassung des Autors aber dennoch für den heutigen Krisenzustand als Inspiration und Motivation hochaktuell., S obzirom na aktualna krizna stanja teži se globalnoj etici. U predloženom članku istražuje se svjetonazor strahopoštovanja pred životom Alberta Schweitzera kao moguć obol razvijanju takve etike. Početkom 20. stoljeća Schweitzer je svojim modelom htio obnoviti narušenu zapadnjačku kulturu. Čovjek mora iskusiti sama sebe kao »život usred života«. Kako biološka priroda ne može biti izvorištem etike, ona je upućena na volju za ljubavlju koju čovjek pronalazi u samome sebi i koja ga, uslijed stava strahopoštovanja, primorava održanju i promicanju sveg života. Schweitzer je aktivnom mistikom strahopoštovanja pred životom naumio položiti temelje sve etike, što mu je doduše tek manjkavo pošlo za rukom. Premda njegovo polazište teško da može sloviti kao »logički nužno« – kakvim ga on sâm pokušava ocrtati – prema autorovu shvaćanju ono je unatoč tomu nadasve aktualno kao inspiracija i motivacija u krizi današnjice., Regarding the current crisis conditions, we are looking for a global ethics. This paper investigates Albert Schweitzer’s reverence for life worldview as a possible contribution to the development of such ethics. With his project at the beginning of the 20th century, Schweitzer wanted to renew the devastated Western culture. Man must experience himself as “a life in the midst of life”. As biological nature cannot be the source for ethics, it is referred to the will to love which man discovers in himself and which, due to the attitude of reverence, obliges him for sustaining and promoting all life. With the active mysticism of reverence for life Schweitzer intended to develop a universal foundation of all ethics, but the intention was inadequate. In the author’s opinion, although his worldview can hardly be considered “logically necessary” – as he tries to demonstrate – it is still highly relevant as an inspiration and motivation in the contemporary crisis condition., Compte tenu de la situation actuelle de crises, on recherche une éthique globale. Le présent article examine la conception du monde du respect de la vie d’Albert Schweitzer comme contribution possible au développement d’une telle éthique. Au début du XXème siècle, Schweitzer voulait rénover la culture occidentale ébranlée. L’homme doit se vivre en tant que « vie au milieu de la vie ». Puisque la nature biologique ne peut être la source de l’éthique, celle-ci est renvoyée comme volonté de vie que l’homme révèle en soi-même et qui, par l’attitude du respect de toute vie, le force à préserver et à favoriser toute vie. Schweitzer voulait, avec une mystique active du respect envers la vie, développer les fondements universels de toute éthique, ce qu’il n’a réussi qu’insuffisamment. Bien que sa conception du monde puisse difficilement valoir comme « logiquement nécessaire » – comme il cherche à la présenter –, selon la conception de l’auteur elle est pourtant d’actualité en tant qu’inspiration et motivation dans la crise actuelle.

Straipsnio tikslas – išplėtoti Ludwigo Wittgensteino mintį apie mistinius moralės elementus. Tai daroma remiantis Blaise’o Pascalio ir Immanuelio Kanto idėjomis. Pascalis kalbėjo apie meilės fenomeno mistiškumą. Kantas samprotavo apie praktinio proto mistiką. Šių dviejų autorių moralės samprata leidžia kalbėti apie mistinius moralės elementus. Remiantis Pascalio ir Kanto idėjomis, bandoma įrodyti, kad mistika nėra vien religinio mąstymo dalis, bet gali būti traktuojama kaip svarbus moralinio patyrimo elementas.Pagrindiniai žodžiai: moralė, mokslas, mistika, meilė, transcendentalizmas.Mysticism of MoralityAlvydas Jokubaitis SummaryThe aim of this article is to develop Wittgenstein’s idea of mystical elements of morality. This is done by invoking the thoughts of Blaise Pascal and Immanuel Kant. Pascal talked about mysticism of love. Kant philosophized about the mysticism of practical reason. The conception of morality developed by these two thinkers allows us to speak about mystical elements of morality. Building on from the ideas of Pascal and Kant one can try to prove that mysticism is not exclusively part of religious mode of thinking but should be treated as important part of moral experience.Science demands the usage of empirical facts. Religious people are mystics, they acknowledge entities that are not describable in scientific terms. Discussions about mysticism do not necessarily have to be based on religion. Scientists cannot accept the proposition “God exists” or “the soul is immortal”, there is no sense in talking about mysticism with them. Another way of defending mysticism looks much more promising – to prove that moral judgement has mystical elements. Ludwig Wittgenstein thought that ethics cannot be expressed in ordinary scientific language but directs towards something that is absolute and mystical.Wittgenstein thought that science is capable of exhausting the entirety of valid propositions. In his opinion, sentences about morality center on things that are absolute, transcending the world of empirical facts. This viewpoint is in agreement with the basic intentions we find in philosophy of morality of Pascal and Kant. Ethical judgement can be interpreted as one of many forms of mystical thinking. Mystical approach to ethics is dislodged to the margins of Western philosophical discourse. This has very much to do with philosophers’ distrust in religion. This article presents arguments, which prove that we can reasonably talk about mysticism of morality.Keywords: mortality, science, mysticism, love, transcendentalism.

Općeljudsko iskustvo boli i trpljenja otvara se nužno u općeljudsko pitanje o smislu trpljenja, a za vjernika ono prelazi i u nezaobilazno pitanje opravdanja Boga pred činjenicom trpljenja. Zašto trpljenje i patnja? Kako Bog gleda na naša trpljenja? Dotiče li ga bol onih koje je iz ljubavi stvorio? Zato je pitanje trpljenja autentično i nezaobilazno teološko mjesto. Kao istinsko mjesto toga traganja Jürgen Moltmann prepoznaje nutarnje biće samoga Boga. Produbljujući nauk o Bogu traga za jedinim istinskim odgovorom o smislu trpljenja, za teološkim odgovorom. Ovaj rad prikazuje Moltmannov nauk o Bogu pod vidom traženja odgovora na pitanje trpljenja. Pritom se prepoznaju i iznose neke nutarnje zakonitosti njegove sveukupne teologije. Na početku rad donosi neka već poznata uporišta i poveznice Moltmannove teologije, ali kasnije prepoznaje i otkriva također i nove putove unutar teodicejskoga traganja, primjerice Moltmannov zaokret u mističnu teodiceju. Pritom se pokazuje da Moltmann novim traganjima ne daje odgovor na staro pitanje (zašto trpljenje?), nego zapravo otvara novo pitanje (gdje je Bog u trpljenju?), koje je prema njemu primjerenije stvarnoj potrebi čovjeka patnika i na koje, iz samoga Božjega bića, iz nutarnjega određenja Boga kao ljubavi, dolazi odgovor. Ovaj odgovor nudi čovjeku dostatnu mjeru razumijevanja ali i poziva da se vlastiti život stavi u službu mesijanske perspektive te bude već sada i ovdje zalaganje protiv zla i svih oblika trpljenja., General human experience of pain and suffering raises the general human question of the sense of suffering. Furthermore, for believers, this question leads to the unavoidable question of justifying God in regard to the fact of suffering. Why suffering and pain? How can God watch our suffering? Is he moved by the pain suffered by those he created out of love? That is why the question of suffering is an authentic and unavoidable theological locus. Based on the thought that this was the true space, Jürgen Moltmann recognises the interior being of God himself as the true locus of his searching. Deepening his doctrine of God, he searches for the only true answer to the meaning of suffering - a theological one. This article presents Moltmann's teachings about God under the aspect of looking for an answer to the question of suffering. In the course of that, the article recognises and presents some interior rules of his overall theology. The article first gives some familiar fundamentals and interconnections of Moltmann's theology. Subsequently, however, the article also recognises and uncovers new paths within theodician searching, for example in Moltmann's turn to mystical theodicy. The article shows that Moltmann's newer explorations do not answer the old question (why suffering?), but rather opens up a new question (where is God in suffering?). This question is, according to Moltmann, more appropriate to the need of the suffering man, and is answered from within the very being of God, the interior determination of God as love. This answer offers man a sufficient measure of understanding, but it also calls on him to place his own life at the service of a Messianic perspective so that, already in the here and now, it might become an engagement against evil and all forms of suffering.

Sirų krikščionių dvasiniai rašytojai pabrėžė radikalaus širdies apvalymo būtinybę. Širdies tyrumas reikalingas vadinamajai „tyrajai maldai“, kuri Rytų krikščionybėje yra laikoma svarbiu krikščioniškojo gyvenimo siekiniu. Apibūdinti visišką širdies nuskaidrėjimą sirų autoriai pasitelkė shafyut lebba sąvoką. Kiekvieno žmogaus širdyje turi įvykti slėpiningoji Qurbana – vidinis pasikeitimas. Qurbana – daugiareikšmė sąvoka sirų vartojama Eucharistijos slėpiniui išreikšti. Eucharistijos šventimo metu įvykstanti duonos ir vyno esmėkaita yra analogiško proceso žmogaus širdyje simbolis. Krikščioniškąją maldą sirų mokytojai gretina su Senojo Testamento aukomis: kai Dievui patikdavusios aukos, kaip aukų priėmimo ženklą, jis siųsdavo ugnį jas sudeginti. Aukas Dievas priimdavo dėl žmonių širdies tyrumo, o ne dėl pačių aukų. Taip ir malda: kai ji kyla iš tyros širdies, Dievas priima ją ir siunčia Šventosios Dvasios ugnį, kuri perkeičia tikintįjį ir pripildo jį šventumo dvasios. Nuskaidrėjusi širdis ir iš jos kylanti tyra malda turi epifaninį efektą – apreiškia Dievo čia buvimą. Tačiau visavertis asmeninis Dievo apsireiškimas įmanomas tik jei tikintysis pasiekia visiškai „tyrą maldą“. Spiritual writers of Christian Syria emphasised the necessity of a radical purification of the heart. Purity of the heart is necessary for the so-termed "pure prayer" which Eastern Christianity considers an important aspiration for a Christian life. Syriac authors used the shafyut lebba concept to describe the complete clarification of the heart. The mysterious Qurbana – an internal transformation – must occur in the heart of every person. Qurbana – this is a concept used by Syriac writers with multiple meanings to express the mystery of the Eucharist. The transubstantiation of bread and wine at the time of the Eucharistic celebration is the symbol of the analogical process in a person’s heart. Syriac teachers compare the Christian prayer with the sacrifices of the Old Testament: when the sacrifices pleased God, God would send fire from heaven to burn them up as a sign of acceptance. God would accept sacrifices due to the purity of a person’s heart not because of the sacrifice itself. It is the same with prayer: when it comes from a pure heart, God accepts it and sends the fire of the Holy Spirit, which transforms the believer and fills him/her with the spirit of holiness. The clarified heart and the pure prayer rising from it have an epiphanic effect – the presence of God is manifested. Nevertheless, a full-fledged, personal manifestation of God is only possible if the believer has achieved an absolutely "pure prayer".

Straipsnyje analizuojama Šv. Bonaventūros būties samprata ir mistinis jos pažinimo kelias. Įkvėptas Šv. Pranciškaus meditacinio dvasios tobulinimo kelio ir Šv. Augustino mokymo apie dieviškąjį apšvietimą, Bonaventūra mistikos metafiziką apibūdino kaip dieviškų tiesų priėmimą valios aktu, nes protas yra pažeistas gimtosios nuodėmės. Protas, apšviestas tikėjimo šviesos, geba intelektualiu matymu vienytis su aukščiausiąja Būtimi – Dievu. Žmogus, artėdamas prie dieviškos išminties, materialiame pasaulyje pastebi Jo pėdsakus ir, kontempliuodamas Jo raišką, aptinka Dievo atspindį Jo varduose. Dievo sąvoką Bonaventūra traktuoja kaip filosofinę, nes ji yra absoliutaus tobulumo, absoliučios būties ir visų sukurtų esinių būties pagrindas. Kiekvienas esinys yra amžinos idėjos, esančios Dievo mintyje, išraiška. Metafizinė Kūrėjo ir esinių analizė Bonaventūros traktuojama kaip filosofinio apmąstymo kelias nuo Tobuliausios Būties iki idėjų. In the article, the concept of being and mystical way of its cognition according to St. Bonaventure is analyzed. Inspired by the teaching of St. Francis on spiritual perfecting and by the teaching of St. Augustine on divine illumination, he regards mystical metaphysics as volitional acceptance of divine truths; for human reason is damaged by the original sin. Nevertheless illuminated by divine light, it is able to come into union with the highest Being, which is God, by means of intellectual seeing. Man, approaching the divine wisdom, starts recognizing His traces in the material world and contemplating them he finds His reflection in His names. Bonaventure treats God’s concept as philosophical because of its absolute perfection, absolute being and the fundamental being of all created beings. Every being is an expression of eternal idea which belongs to God’s thought. Bonaventure considers the Creator and created beings following the philosophical path from the Most Perfect Being to ideas.

Općeljudsko iskustvo boli i trpljenja otvara se nužno u općeljudsko pitanje o smislu trpljenja, a za vjernika ono prelazi i u nezaobilazno pitanje opravdanja Boga pred činjenicom trpljenja. Zašto trpljenje i patnja? Kako Bog gleda na naša trpljenja? Dotiče li ga bol onih koje je iz ljubavi stvorio? Zato je pitanje trpljenja autentično i nezaobilazno teološko mjesto. Kao istinsko mjesto toga traganja Jürgen Moltmann prepoznaje nutarnje biće samoga Boga. Produbljujući nauk o Bogu traga za jedinim istinskim odgovorom o smislu trpljenja, za teološkim odgovorom. Ovaj rad prikazuje Moltmannov nauk o Bogu pod vidom traženja odgovora na pitanje trpljenja. Pritom se prepoznaju i iznose neke nutarnje zakonitosti njegove sveukupne teologije. Na početku rad donosi neka već poznata uporišta i poveznice Moltmannove teologije, ali kasnije prepoznaje i otkriva također i nove putove unutar teodicejskoga traganja, primjerice Moltmannov zaokret u mističnu teodiceju. Pritom se pokazuje da Moltmann novim traganjima ne daje odgovor na staro pitanje (zašto trpljenje?), nego zapravo otvara novo pitanje (gdje je Bog u trpljenju?), koje je prema njemu primjerenije stvarnoj potrebi čovjeka patnika i na koje, iz samoga Božjega bića, iz nutarnjega određenja Boga kao ljubavi, dolazi odgovor. Ovaj odgovor nudi čovjeku dostatnu mjeru razumijevanja ali i poziva da se vlastiti život stavi u službu mesijanske perspektive te bude već sada i ovdje zalaganje protiv zla i svih oblika trpljenja.

Mistika je sastavnica ne samo kršćanske crkve i crkvene zajednice već i drugih religija. Ovdje želim dati kratki prikaz mistike u monoteističkim religijama, židovstvu i islamu. Želim oslikati osobitost mistike u svakoj od njih, ali naglasiti prije svega ono što je u njoj zajedničko ili slično u svim monoteističkim religijama. U svima njima naime mistika teži k osobnom iskustvu Boga. U svima njima Boga se doživljava osobno, što nerijetko nadilazi i Bibliju i Kuran, ali ponekad se i osobno pretvara u magijsko. Mnoge dodirne točke koje nalazimo i u jednoj i u drugoj mistici za kršćanstvo su važne zbog krčenja putova dijaloga među religijama Knjige. Očito, na području mistike ima puno više dodirnih točaka nego u teološkim učenjima monoteističkih religija., Not only is mysticism present in the Christian Church and ecclesial community but also in other religions. Here the author gives a brief presentation of mysticism in the monotheistic religions of Judaism and Islam. He wishes to depict the specificity of mysticism in each of these religions, but also to stress first and foremost what is common to or similar in all monotheistic religions. All of them are marked by one's striving toward a personal experience of God. In all of them God is experienced on a personal level, which not infrequently surpasses both the Bible and the Kuran, though the personal sometimes tends to be transformed into the magical. Many common points found in both mysticisms are important for Christianity in clearing paths of dialogue between the religions of the Book. It is evident that many more things are held in common in the field of mysticism than in the theological teachings of monotheistic religions.

Članak promišlja svećenički poziv s gledišta zvanja i mistike, strasti i kompetencije. U sedam točaka sažimaju se neki temeljni vidovi svećeništva: strast i kompetencija u ljudskom i molitvi, strast i kompetencija u mistici, svećenik kao oblikovana osoba koja je našla svoje određenje („character indelebilis“), strast i kompetencija u proročkom i u dušobrižništvu. Svi navedeni vidovi pokazuju da je svećenik gotovo tako osuđen i blagoslovljen da se više ne može, ne želi, ne treba, ne voli i ne smije definirati i razumijevati bez Boga, i to intimno-privatno i javno-društveno. Takav svećenik može i treba biti i danas blagoslov za današnjega čovjeka., The article reflects on priest’s calling from the point of view of vocation and mysticism, passion and competence. Seven items comprise some essential aspects of priesthood: passion and competence in the human and in prayer, passion and competence in mysticism, priest as a formed person who has found his permanent character (‘character indelebilis’), passion and competence in the prophetic and in spiritual guidance. All the mentioned aspects show that a priest is both doomed and blessed almost to the point where he cannot and will not identify and understand himself without God; in his intimate-private and public-social life. This kind of a priest can and should even today be a blessing for a modern man.

Lom između vjere i kulture iskustvo je mnogih suvremenih svećenika. U prvom dijelu članka govori se o temeljnoj poruci Isusa Krista, o Božjem kraljevstvu, i to pod aspektom kako je ono razumljeno, odbačeno ili prihvaćeno u Isusovu svijetu, od Isusovih suvremenika. Na toj novozavjetnoj podlozi odnosa evanđelja i svijeta tematiziraju se zatim dva upitna modela suvremene ekleziologije i unutarnjih dva tipa svećenika. Riječ je na jednoj strani o svećenicima kao konkurentima svijetu (posvjetovnjenje), a na drugoj o onim svećenicima koji – jedini svoj svijet – shvaćaju neprijateljskim prema sebi, vjeri, Crkvi. Na koncu se, opet na temelju Božje objave u Isusu Kristu i na temelju Isusove prakse, nudi ono humano (ljudsko) kao mogući put proročkoga susreta Isusova evanđelja i svijeta, kršćanstva i kulture, Crkve i društva., The rift between faith and culture is the experience of many contemporary priests. The first part of the article addresses the fundamental message of Jesus Christ, God’s kingdom, in particular considering the way it has been understood, rejected or accepted in Jesus’ world, by Jesus’ contemporaries. Against this New Testament background to the relation of Gospels and the world, two questionable models of contemporary ecclesiology and within them two types of priests are expounded. On the one hand there are priests as competitors to the world (secularization), and priests who see their only world as hostile towards them, the faith and the Church. However, based on God’s revelation in Jesus Christ and Jesus’ practice, the very humane (human being) is what is ultimately offered as a possible path that leads towards a prophetic encounter of Jesus’ Gospel and the world, Christianity and culture, Church and society.

Straipsnyje nagrinėjamas mistinį patyrimą aprašančių terminų vartojimas ir reikšmė Tomo Akviniečio raštuose. Kalbos analizė leidžia išryškinti kai kuriuos ontologinius ir epistemologinius tomistinės mistikos aspektus, parodančius metafizikos onto-teo-loginės interpretacijos galimybę. The article deals with the use and meaning of mystical terminology in Thomas Aquinas. The analysis of the language allows to elucidate some ontological and epistemological aspects of Thomistic mysticism, which show the possibility of onto-teo-logical interpretation of metaphysics.

Čini se kao da mistika nema granica, kao da se želi „oprobati“ ili „okušati“ u svakoj religiji, kao da u svakoj od njih želi ostaviti svoj trag. Ostavljajući po strani pomodarstvo, valja vidjeti kamo ona sve zadire i kako se nalazi i snalazi i u nemonoteističkim religijama kao što su budizam i hinduizam. Čovjek ostaje zapanjen kad nađe dodirne točke između kršćanske askeze, budističke mistike i hinduističkog propinjanja do Božanstva, u strahu da ga ono ne bi uosobilo i time umanjilo svoju božansku bit. To je ono fascinantno u mističnom iskustvu, što želim ukratko prikazati u budizmu i hinduizmu, ne opterećujući članak općim naučavanjima ovih vjera. Kršćanin pred tim otkrićima sam mora dokučiti što je relevantno za njegovo ostajuće kršćansko iskustvo. U svakom slučaju, mistika prije svih drugih komponenti neke religije krči put međureligijskom dijalogu., Mysticism seems to have no bounds as it appears to „appraise“ or „test“ itself in every religion – as if to leave its trace in every religion. We shall put aside what is in vogue in order to look into all areas that mysticism touches upon, the way in which its presence is manifested and how it occurs and copes in the face of non-monotheistic religions such as Buddhism and Hinduism. One is baffled to find common points among Christian asceticism, Buddhist mysticism, and the Hinduistic ascent toward the Divinity, for fear of personalizing and consequently degrading the divine essence of the Divinity or the Divine. This is what is fascinating about the mystical experience and what I wish to present in brief on Buddhism and Hinduism without burdening the article with the general teachings of these faiths. The Christian must uncover for himself what is relevant in his discoveries for his own abiding Christian experience. In any case, it is mysticism before all other components of a religion, which paves the way for interreligious dialogue.

Mistika je za protestantizam stoljećima bila negativan pojam. Značajan razlog tome sigurno je bilo krivo shvaćanje mistike. Koliko god je protestantizam bio protiv mistike, što pokazuju i noviji teolozi na čelu s Karlom Barthom, u njemu nikada nije nestalo mistike i mističnoga iskustva. U članku također donosim glavne teze koje se odnose na spočitavanja upućivana mistici, kako bi se moglo zaključiti što ona jest, a što nije. Stoga spočitavanjima ne prilazim apologetski, niti se s njima sukobljavam; cilj mi je iznijeti i kriva shvaćanja pojma mistike. Kada danas promatramo odnos protestantizma prema mistici, onda nailazimo na nemali broj zagovornika mistike, koji, analizirajući kršćanstvu poznata protestantska imena, žele dokazati da mistika uvijek prati protestantizam. Razvidno je to i iz Lutherova stava prema mistici, koji ide od prihvaćanja do odbacivanja i do traženja nekog ‘blažeg’ mističnog iskustva, odnosno mistike u kojoj će se prije svega vidjeti da je ona dar milosti. Na kraju ostaje zaključak da je kritika mistike od strane protestantizma i danas dobrodošla kršćanskoj mistici, ne kako bi ona nestala, nego kako bi se pročistila., Mysticism has been a negative idea for Protestantism for centuries. A major contribution to it has surely been the wrongly understood mysticism. No matter how much Protestantism has been against mysticism, which also testify the new theologians headed by Barth, mysticism and mystical experience has never disappeared from it. In the article I also present the main theses of reproaching to mysticism so that one can see what it is and what it is not. Therefore I do not approach to the reproaches apologetically neither am I confronted with them but my aim is to put forward the distorted perceptions of that idea. If we consider the attitude of Protestantism toward mysticism today, then we come across a considerable number of advocates of mysticism who want to prove, analyzing to Christianity well known Protestant names, that mysticism has always accompanied Protestantism. It is evident from Luther’s attitude toward mysticism, which goes from accepting to rejecting and seeking for a “milder” mystical experience, i.e. the mysticism in which it is evident that it is first of all a gift of grace. At the end it is to conclude that the criticism of mysticism by Protestantism is welcome to the entire Christian mysticism even today, not that it should disappear but become purified.

Na temelju motiva iz gralskih romana (izgubljeni pehar, nepostavljeno pitanje, obnova istrošenih snaga), te analizom simbola i tema (vitezovi, pustinjaci, dvorci, plovidba i sl.), u članku se dokazuje da je »Ribanje i ribarsko prigovaranje« Petra Hektorovića stanovit viteški roman o potrazi za gralom. Semiotičko istraživanje, nadalje, pokazat će da je među njima ključna poveznica – vrlina: Petru Hektoroviću, kao i protagonistima srednjovjekovnih gralskih romana, zadatak potrage bio je postizanje jedinstva uma i tijela, pojedinca i Boga, individue i univerzuma, učitelja i učenika. Junaci tragaju za vrlinom problematizirajući čovjeku naizgled prirođeno manjkavo stanje nasavršenstva. Nezadovoljstvo, neznanje, nepažnja/nepomnja, neravnoteža i sl., uzroci su svih nesporazuma i problema, kako u »Ribanju« Petra Hektorovića, tako i u »Parzivalu« Wolframa von Eschenbacha. Stoga se likovi posvećuju ustrajnoj potrazi, bez jamstva da će dobiti uvid u završnicu. Odlučili su napraviti golem skok iz racionalnoga u nepoznato, iracionalno, usavršavati vrline i vladati svojim žudnjama da bi, sukladno primjeru srednjovjekovnih mistika sv. Augustina, Pseudodionizija Areopagita, sv. Bernardina Sienskog i drugih, ostvarili svoju božansku prirodu., The article demonstrates how Fishing and the Fishermen`s Discourse by Petar Hektorović is a novel about a knight’s quest for the holy grail. We are basing this theory on the motifs found in the novels about the holy grail (lost grail, questions which haven’t been asked, the renewal of the exhausted forces), in addition to the analysis of various symbols and themes (knights, hermits, castles, etc.). A semiotic study will show that there lies a key connection between the motifs and symbols, which is thus a virtue. Petar Hektorovic’s search was to realize the union between the mind and the body, between the individual and God, between the individual and the Universe, and between the teacher and the student. The heroes are searching for the virtue while illustrating the problems associated with the apparently innate and imperfect nature of human beings. Dissatisfaction, ignorance, disequilibrium and so on are the causes of misunderstandings and problems in the Petar Hektorovic’s Fishing and theFishermen`s Discourse as well as in the Parzival by Wolfram von Eschenbach. The characters are dedicated to the search, without the guarantee of an insight about the ending. They decide to take a leap from the rational to the unfamiliar and the irrational. They decided to perfect the virtues and rule over their desires so that they would, in line with the medieval mystics such as St. Augustine, Pseudo-Dionysius the Areopagit, St. Bernardino of Siena, realize their divine nature.

Skaitydami Thomo Mertono knygas jaučiame, kad prisilietėme prie didžiosios krikščioniškosios mistikos tradicijos. Tačiau šių dienų skaitytojui toji tradicija nebėra jokia akivaizdybė. Žodžio „mistika“ paakinta, mūsų vaizduotė dažniausiai ima piešti kažką panašaus į manieringus barokinius šventųjų atvaizdus: akrobatiškai išsiraitę kūnai, „ekstatiškai“ išverstos akys, .pamaldžiai-grakščiai. išsukiotos rankos... Tačiau mistikos esmę sudaro ne ekstazė, vizijos ar kiti panašūs .aštrūs pojūčiai., taip žavėję ir tebežavintys „barokinio religingumo“ gerbėjus. Greičiau priešingai: mistika prasideda ten, kur žmogus nuščiūva ir nuoširdžiai meldžiasi. Tyla, tamsa, tuštuma - tai orientyrai, kurių laikydamasis žmogus išsivaduoja nuo prigimtinės vaizduotės sukurtų vaizdinių bei prigimtinio proto suformuotų sąvokų. While reading Thomas Merton’s books one receives the impression of coming into contact with the great tradition of Christian mysticism. For a present-day reader, however, that tradition is no longer selfevident. Upon hearing the term of “mysticism” our imaginations start drawing something akin to the Baroque images of saints: bodies, twisted like those of contortionists, “ecstatic” big eyes, wrenched hands in a “piously elegant” manner, etc. Yet the essence of mysticism does not consist in ecstasy, visions or in any other kind of “strong sensations” which still enchants the admirers of the “Baroque religiousity”. It is quite the opposite: mysticism starts with silence and a sincere prayer. Silence, obscurity, emptiness are the landmarks which set a human person free from the images created by his imagination and liberates him from the concepts formulated by his natural mind.