Results for 'Aleksandar Djakovac'

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  1.  51
    The usage and the development of the term prohairesis from Aristotle to Maximus the Confessor.Aleksandar Djakovac - 2015 - Theoria 58 (3):69-86.
    The term prohairesis has a long history; its usage is crucial for the development and understanding of basic ethical and anthropological assumptions in ancient Hellenic philosophy. In this article the author analyses the most important moments for the semantic transformation of this term, with particular reference to the implications of its usage in Byzantine theological and philosophical heritage, with the ultimate expression in work of St Maximus the Confessor and his christological synthesis. The equation between the terms prohairesis and gnome (...)
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  2.  11
    Богословље Катихизиса Јована Рајића у друштвеном и историјском контексту (The Theology of Jovan Rajic's Catechism in Social and Historical Context).Aleksandar Djakovac - 2020 - Matica Srpska Social Sciences Quarterly 1 (173):15-24.
    Although Archimandrite Jovan Rajić's Catechism is not an original contribution to Serbian theology, the historical context of its origin makes it extremely significant. The theological analysis of the Catechism must therefore take into account the specific circumstances of its origin. Rajić's Catechism is significantly influenced by Latin theological heritage, which can be seen both in the layout of the material and in its content. However, at a given historical moment, by writing and publishing his Catechism, Rajić managed to prevent another (...)
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  3.  37
    Личност И/Или Природа: Осврт На Ларшеову Критику Митрополита Јована Зизијуласа (Person and/or Nature: Review of the Larche’s Criticism of Metropolitan John Zizioulas).Aleksandar Djakovac - 2015 - Sabornost 9:57-81.
    Larche equals person and individual, and there comes his misunderstanding of Zizioulas. He does not understand that person is a word for relation,and that way staying among the borders of classic scholastic thought. In the other hand, he understands the nature to be a realistic different entity in whichpersons participate. Because, the Fathers that Larche mentions in many places are directly opposite to Larches thought, he is forced to stretch his interpreta-tion, and is forced to come up with contradictory statements, (...)
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  4.  7
    Ко су били Терапеути у Vita Contemplativa Филона Александријског? (Who were the Therapeuts in Philo’s De Vita Contemplativa?).Aleksandar Djakovac - 2019 - Theological Views 52 (3):601-618.
    In contemporary research, the prevailing view is that the Therapeuts, of which Philo of Alexandria writes in Vita Contemplativa, were a Jewish group or sect. There is also an opinion that Therapeuts are the product of Philo’s utopian fantasy. In both cases, the report of Eusebius of Caesarea in the Church history is dismissed as unfounded. In this paper, we will outline the reasons why we believe that Eusebius’s view cannot be rejected as unfounded, and that it is more convincing (...)
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  5.  19
    Свети Августин: admirabile commercium и обожење (St. Augustine: Admirabile commercium and Deification).Aleksandar Djakovac - 2019 - Bogoslovlje 78 (2):64-85.
    The teaching of deification has long been emphasized as a peculiarity of Eastern Orthodox theology, which is unmatched by Latin fathers. Protestanttheologians reduced this teaching to the influence of paganism and explained it asone of the indicators of the unhealthy Hellenization of Gospel science. Accordingto the general agreement of contemporary scholars, St. Augustine not only speaksof deification but deification occupies a significant place in his theological system.We will try to analyze the most significant aspects of Augustine’s teaching on dei-fication in (...)
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  6.  11
    Личносна димензија времена (Personalistic Dimension of Time).Aleksandar Djakovac - 2017 - Crkvene Studije 14 (1):97-111.
    У античкој философској традицији, време је поимано као кинетичка просторност. Св. Августин задржава овакво поимање времена али га такође одређује и као памћење и очекивање, који означују сопство као место пресека вечног и пролазног, које он дефинише као временски простор. Св. Максим Исповедник, ослањајући се на Кападокијске Оце, даје одлучујући допринос конституисању нарочитог хришћанског схватања времена и просторности, сагледавајући га у контексту есхатолошке персоналности. Творевина треба да превазиђе временску и просторну интервалност која истовремено представља услов могућности промене начина постојања творевине (...)
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  7.  26
    Apocatastasis and Predestination Ontological Assumptions of Origen’s and Augustine’s Soteriologies.Aleksandar Djakovac - 2016 - Bogoslovska Smotra 86 (4):813-826.
    As Augustine himself testifies, he did not know Origen’s work so well. However, this does not mean that he was not acquainted with his key soteriological hypotheses, especially his teachings on apocatastasis. Although Augustine’s doctrine of predestination has completely opposite consequences in comparison to Origen’s teaching about apocatastasis, we believe that these teachings share the common ontological basis, which is the subject of this study. While Origen’s Christology is often called into question, Augustine’s Christology is considered correct. However, with both (...)
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  8.  25
    Τρόπος ὑπάρξεως bei den Kappadokischen Vätern und bei St. Maximus Confessor.Aleksandar Djakovac - 2017 - In Bogoljub Sijakovic (ed.), Durch den Denken glauben:Aufsätze aus der serbischen Teologie heute. Belgrade: Orthodox-Teologische Fakultät. pp. 119-127.
    Τρόπος ὑπάρξεως bei den Kappadokischen Vätern und bei St. Maximus Confessor In dieser Arbeit werden wir versuchen, zu erörtern, was der Begriff τρόπος ὑπάρξεως bei den Kappadokischen Vätern im Kontext ihrer Triadologie bedeutet. Unserer Meinung zufolge ist die Reduktion der Bedeutung des Begriffs τρόπος ὑπάρξεως auf individuelles Wesen mit Charakteristika kein entsprechendes Abbild der Absicht der Väter. Ganz im Gegensatz, der Begriff τρόπος ὑπάρξεως dient bei ihnen als Unterstützung für die Konstituierung des Begriffs der Hypostase, welcher neben der Bedeutung eines (...)
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  9.  23
    Iconic Ontology of St. Maximus the Confessor.Aleksandar Djakovac - 2017 - In Ars Liturgica, From the Image of Glory to the Imagess of the Idols of Modernity. Alba Iulia: Reinregirea. pp. 57-68.
    St. Maximus the Confessor claims that the logos of created beings represents their essence as an icon. This claim gives us the opportunity to understand the term essence as an dynamic reality and not as a static given. Essence is not something that the being is, but what it is supposed to be. The idea of icon is herein present as ultimately ontological. The icon is no mirror of reality, but rather its eschatological realization. That which will be uncovers the (...)
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  10.  17
    Person and Nature, Hypostasis and Substance: Philosophical Basis of the Theology of John Philoponus.Aleksandar Djakovac - 2016 - Philotheos 16 (1):73-84.
    The theological teachings of John Philoponus are important for several reasons: a) to see the real achievements and influences of Aristotelian logic in regard to theology, b) to see the real consequences of not accepting hypostasis as relational and ontologically based and c) to assess the real consequences of such teachings for Triadology and Christology.
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  11.  16
    Eschatological Realism: A Christian View on Culture, Religion and Violence.Aleksandar Djakovac - 2015 - Philotheos 15:220-231.
    It was already Hannah Arendt, who, referring to Kant, emphasized the difference betweentruth and meaning, between practical common sense and opinions. It is interesting that the common sense approach is still completely dominant today, even among theologians, who are so often accused of irrationality – or perhaps just because of it. Theology seems to feel compelled to appeal to common sense, to show the modern world, that it is useful, or at least that it is not harmful. Our discussion in (...)
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  12.  23
    Небески Јерусалим и секуларно царство.Aleksandar Djakovac - 2018 - Belgrade: Hriscanski kulturni centar dr Radovan Bigovic.
    Студије које се налазе у овој књизи су плод вишегодишњих истраживања и промишљања проблема положаја Цркве у савременом секуларном и постсекуларном све¬ту. У радовима који су овде представљени, истражени су различити аспекти ове проблематике, почевши од темељних пита¬ња која се тичу одређења секуларног друштва и религије, нарочито кроз анализу феномена религијских матрица. Посебна пажља је посвећена проблемима односа Цркве према рату и насиљу, и искушењима и могућностима ширења поруке вере у савременим медијима. Анализирана је и актуелна ситуација у којој се (...)
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  13. Leksikon hrišćanstva, judaizma i islama.Aleksandar Djakovac - 2006 - Beograd: Agencija Matić.
    Ovaj leksikon je namenjen savremenom čoveku. Praktičan je i zanimljiv te može koristiti učenicima, studentima i svima koji žele da obogate svoja stručna i opšta znanja.
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  14.  68
    Spoken and Unspeakable: Discursivennes of Asmatic Ontology in the Aporetics of St. Maximus the Confessor (in Serbian).Aleksandar Djakovac - 2018 - Belgrade: Faculty of Orthodox Theology.
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  15.  37
    The Future of Democracy.Sarovic Aleksandar - 2011
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  16.  89
    Humanism.Sarovic Aleksandar - manuscript
    My book "Humanism - A Philosophic-Ethical-Political-Economic Study of the Development of the Society" defines the system that will replace capitalism and finally create a good society .
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  17. Epicurean Ethics as a Foundation for Philosophical Counseling.Aleksandar Fatic - 2013 - Philosophical Practice 8 (1):1127–1141.
    The paper discusses the manner and extent to which Epicurean ethics can serve as a general philosophy of life, capable of supporting philosophical practice in the form of philosophical counseling. Unlike the modern age academic philosophy, the philosophical practice movement portrays the philosopher as a personal or corporate adviser, one who helps people make sense of their experiences and find optimum solutions within the context of their values and general preferences. Philosophical counseling may rest on almost any school of philosophy, (...)
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  18. What's A Just War Theorist?Aleksandar Jokic - 2012 - Journal of Theoretical and Philosophical Criminology 4 (2):91-114.
    The article provides an account of the unlikely revival of the medieval Just War Theory, due in large part to the efforts of Michael Walzer. Its purpose is to address the question: What is a just war theorist? By exploring contrasts between scholarly activity and forms of international activism, the paper argues that just war theorists appear to be just war criminals, both on the count of aiding and abetting aggression and on the count of inciting troops to commit war (...)
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  19.  36
    Der Platz der Theologie in der christlichen Überlieferung der Orthodoxen Kirche.Aleksandar Đjakovac - 2014 - Philotheos 14:224-236.
    Die Aufgabe der christlichen Theologie ist es, der Dolmetscher des Evangeliums in jeder Generation zu sein. Evangelium bedeutet hier nicht nur Schrift, sondern vor allem eucharistische Überlieferung als lebendige Erfahrung des Reiches Gottes, welches kommenwird. Die Geschichte sorgte dafür, dass auch der Begriff der Theologie mehrere Bedeutungen bekommt – Wort über Gott, Gespräch mit Gott, theoretische Disziplin unterstützt durch Praxis, Pra-xis unterstützt durch Theorie. Es ist ein wenig seltsam, über den Platz der Theologie in der christlichen Tradition zu sprechen, weil (...)
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  20. O Jezičko-Ekspresivnom Paternalizmu: Replika Mihailu Markoviću.Aleksandar Prnjat - 2009 - Filozofija I Društvo 20 (3):247-250.
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  21. Crkva i paternalizam-odgovor Mihailu Markoviću.Aleksandar Prnjat - 2008 - Filozofija I Društvo 19 (2):253-256.
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  22. Go Local: Morality and International Activism.Aleksandar Jokic - 2013 - Ethics and Global Politics 6 (1):1-24.
    A step towards constructing an ethics of international activism is proposed by formulating a series of constraints on what would constitute morally permissible agency in the context that involves delivering services abroad, directly or indirectly. Perhaps surprisingly, in this effort the author makes use of the concept of ‘force multiplier’. This idea and its official applications have explanatory importance in considering the correlation between the post-Cold War phenomenal growth in the number of international non-governmental organizations and the emergence of the (...)
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  23. Lični interes i moralna motivacija vernika.Aleksandar Prnjat - 2012 - Kultura (137):340-347.
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  24. Corruption, Corporate Character-Formation and "Value-Strategy".Aleksandar Fatic - 2013 - Filozofija I Društvo 24 (1):60-80.
    While most discussions of corruption focus on administration, institutions, the law and public policy, little attention in the debate about societal reform is paid to the “internalities” of anti-corruption efforts, specifically to character-formation and issues of personal and corporate integrity. While the word “integrity” is frequently mentioned as the goal to be achieved through institutional reforms, even in criminal prosecutions, the specifically philosophical aspects of character-formation and the development of corporate and individual virtues in a rational and systematic way tend (...)
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  25. Economic Sanctions, Morality and Escalation of Demands on Yugoslavia.Jovan Babić & Aleksandar Jokic - 2002 - International Peackeeping (No. 4):119-127.
    Economic sanctions are envisaged as a sort of punishment, based on what should be an institutional decision not unlike a court ruling. Hence, the conditions for their lifting should be clearly stated and once those are met sanctions should be lifted. But this is generally not what happens, and perhaps is precluded by the very nature of international sanctioning. Sanctions clearly have political, economic, military and strategic consequences, but the question raised here is whether sanctions can also have moral justification. (...)
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  26. Apokalipsa bez otkrivenja: Svetozar Stojanović o mogućnosti samouništenja čovečanstva.Aleksandar Prnjat - 2012 - Theoria: Beograd 55 (4):113-128.
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  27.  66
    Antisemitski diskurs kao jezičko-ekspresivni paternalizam.Aleksandar Prnjat - 2012 - Kultura (134):395-400.
    In this paper, I present some remarks about an example of Christian anti-Semitism. It is about well known anti-Semitic attitudes that Zoran Kindjic supports in his paper with some scholarly pretensions. I use this example to illustrate one kind of unacceptable paternalistic discourse. Namely, I argue that when it comes to basic eschatological teachings of Abrahamic religions, even the mildest form of what I have previously defined as linguistic-expressive paternalism – what could also be called conversational paternalism – cannot be (...)
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  28.  98
    The Ethics of International Sanctions: The Case of Yugoslavia.Jovan Babić & Aleksandar Jokic - 2000 - Fletcher Forum of World Affairs (no. 2):107-119.
    Sanctions such as those applied by the United Nations against Yugoslavia, or rather the actions of implementing and maintaining them, at the very least implicitly purport to have moral justification. While the rhetoric used to justify sanctions is clearly moralistic, even sanctions themselves, as worded, often include phrases indicating moral implication. On May 30, 1992, United Nation Security Council Resolution 757 imposed a universal, binding blockage on all trade and all scientific, cultural and sports exchanges with Serbia and Montenegro. In (...)
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  29. Religiozno Verovanje I Modaliteti Tolerancije U Liberalnom Drustvu (Religious Faith and the Modalities of Tolerance in a Liberal Society).Aleksandar Fatic - 2013 - Theoria: Beograd 56 (1):59-78..
    The paper discusses three aspects of belonging to religious systems of belief within a modern liberal society, namely (1) the sincerity and consistency of belief, (2) the possibility of exteriorization of belief through broader social interactions or transactions, and (3) the relationship between religious belief and the modern concept of affirmative tolerance, or affirmation of differences, which has become a pronounced public policy in multicultural liberal societies. The author argues that, while negative tolerance allows sincere religious belief to flourish in (...)
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  30. • Freedom and Heteronomy: An Essay on the Liberal Society,.Aleksandar Fatic - 2009 - Institute for International Politics and Economics.
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  31. Hear No Evil, See No Evil, Speak No Evil: The Unsightly Milosevic Case.Tiphaine Dickson & Aleksandar Jokic - 2006 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 19 (4):355-387.
    To ignore evil is to cause it to cease to exist, thought the ancients, and so, perhaps, think those who accuse former leaders of now dismembered countries, no longer in existence, of war crimes, and who would prevent those they accuse of raising the aggression which was committed against their country. Can the evil of aggression be willed out of existence if it goes unmentioned, and if international ad hoc bodies do not consider it a crime within their jurisdiction? And (...)
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  32.  76
    Genocide and Human Rights: A Philosophical Guide - Edited by John K. Roth. [REVIEW]Aleksandar Jokic - 2007 - Philosophical Books 48 (1):94-96.
    Having followed the literature on genocide since the beginning of 1990s I have been often struck that academic writing on genocide is very much like non-professional pursuits in youth sports: anything is considered 'a good try'. The French have a good phrase for what I mean here: n'importe quoi. Works exhibiting no sound methodology, replete with irrational claims without factual basis and beliefs about foreigners adopted on faith limited only by a 'the worse the better' criterion of plausibility dominate the (...)
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  33.  45
    Između samoočiglednosti i argumentacije - ponovo o antisemitskom diskursu.Aleksandar Prnjat - 2012 - Kultura (135):333-335.
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  34.  45
    Eithics and Ontology: Present Rights of Future Individuals and Property Instantiation.Aleksandar Jokic - 1999 - Journal of Philosophical Research 24:473-486.
    In this century technology, production, and their consequent environmental impact have advanced to the point where unrectifiable and uncontroIlable global imbalances may emerge. Hence, decisions made by existing human beings are capable of dramaticaIly affecting the welfare of future generations. Current controversy about environmental protection involves the question of whether our present obligations to future generations can be grounded in their present rights. Many philosophers would question the very intelligibility of the idea that future individuals might have present rights. They (...)
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  35.  41
    Volzer brani Gazu-o neupotrebljivosti'proporcionalnosti'pri razmatranju napada Izraela na Gazu.Aleksandar Jokić - 2010 - Theoria: Beograd 53 (3):121-126.
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  36.  42
    Antisemitski diskurs i odbacivanje traganja za istinom.Aleksandar Prnjat - 2012 - Kultura (136):429-440.
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  37. Unjust Honoris Causa.Aleksandar Jokic - 2011 - Freedom Activities Centre.
    This book offers a detailed account and analysis of the academic scandal regarding the honorary doctorate awarded to Professor Michael Walzer by Belgrade University and the events that followed.
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  38.  91
    Polemike u srpskoj filozofiji 1990-2010.Bojana Romić - 2012 - Kultura (134):357-365.
    This paper analyzes several significant polemics in Serbian philosophy, published in philosophical journals and daily papers during past two decades. These are polemics between Milorad Belančić and Slobodan Žunjić, Nenad Daković and Slobodan Žunjić, and Mihailo Marković and Aleksandar Prnjat, respectively. In the first polemic, the two authors discuss the ontological status of several philosophical terms; in the second one, authors negotiate the importance of translating and publishing F. Copleston's A History of Philosophy, whilst in the third polemic, the (...)
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  39.  87
    Logika i vreme.Aleksandar Kron - 1977 - Kultura (36/37):296-310.
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  40.  49
    Kritički osvrt na razlikovanje znanja i vere.Zoran Kinđić - 2012 - Kultura (134):388-394.
    In con­nec­tion with the po­le­mics bet­we­en Mi­ha­i­lo Mar­ko­vić and Alek­san­dar Pr­njat the aut­hor puts in­to qu­e­sti­on the usual dis­tinction be­et­wen know­led­ge and fa­ith. He ad­du­ces the phe­no­menon of mysti­cal know­led­ge as an agu­ment that re­li­gion can­not be re­du­ced to fa­ith. Alt­ho­ugh the su­pra­ra­ti­o­nal know­led­ge is very hard to at­tain be­ca­u­se it im­pli­es the over­co­ming of ego, its possi­bi­lity re­fu­tes nar­ro­wing of know­led­ge to me­re un­der­stan­ding.
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  41.  50
    Teorijski pristupi religijskoj toleranciji.Slobodan Vasić - 2010 - Kultura (129):349-368.
    The paper addresses the issue and theoretical articulations of religious tolerance, overviewing theoretical approaches of various authors - starting with the period of enlightenment. In that sense, we analyze the standpoints of John Locke, François Marie Arouet, Voltaire, Jean-Jacques Rousseau, John Stuart Mill, Andrew Heywood, John Rawls, Žolt Lazar, Aleksandar Prnjat and Đuro Šušnjić. At the end of the paper we give a short summary of the 18th century Habsburg Monarchy relation towards freedom of religious beliefs, bearing in mind (...)
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