Lectures on the phenomenology of internal timeconsciousness, such as the investigations of the early period by Husserl, have often become the subject of study and interpretation. As for the methodology of phenomenological description, and for historical and philosophical comparison of the philosophy of time with other theoretical systems of the twentieth century, a diagram of phenomenological time generates a wide range of issues in the analysis of subjectivity. Because the specific phenomenological justification the issue of time does not exist in (...) isolation from other problem fields in the analysis of the transcendental self, and an explication of the total scheme of time-consciousness involves an examination of phenomenological reflection as such, Aleksey Grigorevich Chernaykov indicates the engagement of phenomenology in the interpretive strategies of the description of consciousness as a finite consciousness. Phenomenology treats the ways of givenness of the intentional object, and in this context, under the theological question we do not mean the concept of God as an object of philosophical systematization, but some idea about the sense of divine presence, included in the motivation of all manifestations of consciousness. The question of the relationship between time and eternity in the analysis of subjectivity. In addition, turning towards the sense of the divine presence is phenomenologically related to the constitution of human presence, or rather to the fullness of the presence of reflecting consciousness. Following Held’s interpretation, theology in Husserl’s phenomenology can be considered on the basis of the idea of a “living present” and the principles of its constitution, given the nature of transcendental subjectivity. As early as the Ideas, Husserl mentions the need to review the concepts of God. In later manuscripts, especially those that relate to genetic phenomenology, we find the statement of the problem of rational theology, its possible phenomenological study, an analysis of the status of religious judgments in the consciousness, of universal world teleology (Weltteleologie) and of the boundary problems of metaphysics and teleology. The subject of this paper is to analyze the thematic unity of the phenomenology of time and the theological question. I consider the fact of the emergence of theological difficulties in Husserl, its prerequisites and its theoretical potential. The article consists of three parts. The first part is devoted to disclosing the structure of the ‘living present’ and the experience and perception of time by which the reflecting nature of consciousness and the related theological justification become clear. In the second part I examine one of Husserl’s unpublished manuscripts on theology and ethics, to identify the phenomenological understanding of the tasks of theology as such. And the third part is devoted to the central theme, based on Held and his understanding of theology in a phenomenological method. (shrink)

The question of the knowledge of God in modern Orthodox theology is usually raised on the basis of the traditional meaning of Church Fathers, on the basis of hermeneutic and philosophical experience of medieval thought. However, the reconstruction of tradition does not always lead to theological conclusions and can be built into the academic dialogue. Even in the Middle Ages, the question of the knowledge of God included the theory of knowledge, the platonic tradition of contemplation or the genre of (...) philosophical commentary. In modern philosophical theology, however, the idea of the subject, the human being as a creature, becomes the result of the sum of philosophical methods and scientific knowledge. The knowledge of God is considered like the experience of thinking and the phenomenon of consciousness which nature is understood, through philosophical forms of reflexion. In this paper, special attention will be paid to the phenomenological direction which, after the ‘theological turn’ of the French school becomes significant for the continental tradition, not only as description, but in terms of theological understanding of the internal experience of thinking. In particular, the ideas of E. Husserl, which further discourse is based on will be considered, as well as the hypotheses of J.-L. Marion and J.-P. Manoussakis—the view of postmetaphysical philosophy on religious experience, in which both science as a form of thought and faith as a form of being become unified in the special dialectics of God knowledge. (shrink)

The article undertakes a phenomenological interpretation of the description of contingency in two late-antique models of the relationship of time and eternity — in the theory of Plotinus, and in the eschatology of Paul on the basis of the First Epistle to the Thessalonians. Contingency as a possible property not of time, but of eternity, the presence of the supertemporal in the physical world — this hypothesis promotes a new view of the relationship between time and eternity and a new (...) view of the properties of time. Time remains as immeasurable as eternity, inheriting its character as a phenomenon of consciousness. The article also compares the ideas of H. Bergson and E. Husserl on duration and memory, on the coincidence of moments and the measurability of the movement of time. A turn to Ptolemaic cosmology proposed by Q. Meillassoux seems relevant, an appeal to ancient mathematics and ontology through the optics of post-metaphysical criticism. The search for a new correlationism is significant for the philosophy of time, and contingency, like any coincidence of thought and object, the world and the subject, the signifier and the signified, leads to new forms of manifestation, new phenomena of presence, a new fullness of being in history. (shrink)

In the article the main trends of modern philosophical theology are considered in the perspective of methodological tasks. Based on the diversity of the post-secular philosophical situation, the place of theology oft en turns out to be not only in the series of theological disciplines, but also acquires features of interdisciplinarity. Theological studies aimed at solving the problems of humanity, history, and time, combine hermeneutics and philosophical anthropology, philosophy of language and psychological methods, oft en becoming an experimental space for (...) applying of humanitarian approaches. In the paper the ideas of theologians and philosophers of the Bultmann and post-Bultman periods are compared. (shrink)