In this study I critically discuss the religious philosophy of Nikolai F. Fyodorov. Beforehand I will offer a synoptic overview of its key components. The thought of Fyodorov may serve as a model for case study work in regard to two crucial questions: (1) What is the relation between the past and the future? and (2) What is the relation between faith and science? These questions receive their spiritual, theological and philosophical answers through Fyodorov’s reflection on the (3) overcoming of (...) death. In offering his answers Fyodorov taps into the innermost depths of Christian spirituality which is interpreted in ways which are not always ‘Orthodox’ in the conventional sense. On one hand he offers a vision which prophetically yet idiosyncratically anticipates the “resurrection of all by all” (viz. Philosophy of the Common Task): this in itself calls for a radical revision of humanity’s guiding ethical, political and cultural principles (viz. Supramoralism). On the other hand, he expounds visionary proposals for the role science has to play precisely within the project of resurrecting the deceased and restoring free conscious life to all being (viz. Regulation). Fyodorov is acclaimed as one of the pioneering anticipators of climatology, rocket and space astronautics, cryonics, genetic engineering, cloning and body re-design; also, he is endorsed as the forerunner of Russian cosmism and influencer of transhumanism. His thought is radical, maximalist and limital. As well, it is informed by the purity of a moral saintliness. Inasmuch his philosophical vision may help us re-examine our own understanding of the relation of the past to the future, as well as the relation of faith to science, and, to re-address the predicament of dying. For the same reason it allows us to metacritically examine the neuralgic points of Fyodorov’s proposals. Lastly, I strive to reflect the mentioned problematic within a historical perspective, hermeneutically, hoping to provide orientation points for further discussion. (shrink)

This study demonstrates how and with what aim philosophy is received into the missionary activities of the apostles Paul and Luke as regards the Areopagitica in Acts 17. By an ingenious utilization of Greco-Roman learning and paideia, generally, and philosophy, particularly, Lukan Paul offers a context oriented cross-cultural model of preaching the kerygmatic word as of evangelization. A model for the inculturation of the power and meanings of the Gospel message is offered. In this a significant function is allocated to (...) disciplined mindful reasoning, viz. philosophy. The author demonstrates the special ways in which contact-points are made, and common ground established, between the apostle Paul and Athenian philosophers. This allows him to observe that philosophy is endorsed by the primordial Church: both (a) as a dialectical (critical analytical) and rhetorical (per­suasive oratorical) science-skill of addressing significant intellectual others and (b) as a faith-friendly mode of the Christian’s practice of philosophy. The author infers a number of conclusions regarding the substantial role that philosophy acquires within the early Church. Moreover, the Christian endorsement of philosophy as a missionary tool has its grounding in the apostolic Church and, consequentially, it has its grounding in the New Testament. In this way philosophy, utilized and re-functionalized by the apostles Paul and Luke themselves, in its special way, participates in the “authoritative establishment of tradition by means of apostolic origin”. The missionary model laid-out in Acts 17:16-34 has lasting value and needs to be continuously re-actualized: the same follows suit for a faith-conducive practice of philosophy. (shrink)