Within the Aristotelian tradition of the Latin Middle Ages ‘scientific knowledge’ was understood as knowledge derived from the conclusions of syllogism that deals with what is necessary and unchanging. According to Aristotle, however, the ‘arts’, which deal with doing and making, were not seen as ‘sciences’, because they deal with what is ‘contingent’. In his famous Ars lulliana Raymond Lull also wants to understand the productive ‘arts’ as demonstrative ‘sciences’ – he describes here a transcendental practical method, which is intented (...) to imitate God’s great work of art as creator. Even so, the Ars does not treat an abstract, Aristotelian science, but one that deals with creative production. Such a science should not be limited to universals, but also include the concrete individuals. Whereas the scholastics tried to take all the different disciplines as Aristotelian ‘sciences’, Lull wanted to take all the disciplines as ‘artes’. Here, therefore, it seems we have an anticipation of the change from the scientific paradigm of the Middle Ages to the arts model of the Renaissance. (shrink)

Buku kedua suntingan Raymundus Sudhiarsa dan Paulinus Yan Olla (2015) memuat duapuluh tulisan — sumbangan dosen-dosen STFT Widya Sasana pada hari Studi 2015 — yang berfokus pada dua dokumen tulisan kunci Paus Fransiskus: “Evangelii Gaudium” (2013) dan “Misericodiae Vultus” (2015). Hari Studi itu mengangkat pertanyaan bagaimana menjawab tantangan agar Gereja Indonesia menjadi “gem- bira dan berbelaskasih.” Tulisan-tulisan ini dibagi dalam empat kelom- pok: Tinjauan historis, tinjauan biblis, tinjauan filosofis dan sosio-kultural, dan tinjauan teologis-pastoral, disusul penutup. Saya membatasi diri pada (...) beberapa catatan saja. Dari empat tulisan “tinjauan historis” yang langsung sangat menarik adalah tulisan pertama (oleh Edison R. L. Tinambunan) tentang kenyataan bahwa kristianitas telah sampai ke Sumatra lebih dari seribu tahun lalu, dan dibawa terutama oleh kaum awam. Cukup menarik apa yang kemudian ditulis oleh Armada Riyanto tentang dua penulis sejarah Gereja Indonesia, Martinus Muskens dan Karel Steenbrink, disusul tulisan tentang Gereja di zaman pendudukan Jepang. Apa yang ditulis oleh Kristoforus Bala tentang peran devosi pada Ibu Maria dalam evangelisasi di Nusa Tenggara bagi banyak pembaca Indonesia barangkali masih baru. Dari empat tulisan “tinjauan biblis-teologis” dua mengenai Perjanjian Lama......................................................................... Dari tiga tulisan penutup yang pertama, dari Merry Teresa Sri Rejeki, menjelaskan dua dokumen yang menjadi fokus tulisan-tulisan jilid ini: “Evangelii Gaudium” dan “Misericordiae Vultus.” Seberikutnya Piet Go menjelaskan secara skematis mengapa iman Gerejani perlu “bergembira” dan “berbelas-kasih.” Buku ditutup dengan “Sukacitaku,” puisi St. Teresia dari Kanak-kanak Yesus. Sebagai kesimpulan: buku ini — meskipun ada beberapa kelemahan, terutama uraian-uraian teoretis yang agak berlebihan dan absennya perhatian pada sekian kontroversi baik dalam masyarakat maupun dalam Gereja berkaitan dengan hal- hal yang dibahas — amat kaya, mencerahkan dan bisa memperdalam pengertian tentang iman Gereja serta betapa penting dan perlu Gereja Indonesia mengikuti ajakan Paus Fransiskus untuk memancarkan kegembiraan dan belaskasihan Ilahi ke dalam masyarakat (Franz Magnis- Suseno, Guru Besar Ilmu Filsafat Emeritus, Sekolah Tinggi Filsafat Driyarkara, Jakarta). (shrink)

The spiritual quest of Raymond Lull is of interest to modern philosophical discourse as occupying an intermediate position between the Middle Ages and the Renaissance and thus combining the features of these two eras in the history of the development of human thought. They are connected with the Middle Ages by theocentrism and traditionalism, and with the Renaissance by emphasizing the peculiar polyphony of the world, the predominance of plurality over unity, given in the autonomous dialogic space of the human (...) personality as a gradual immanentization of the presence of a transcendent deity, associated with the acceptance by man of the external world as the only possible one. This immanentization is carried out by Luli in the symbol of Love as the Unity of the Loving and the Beloved, explicating the thinker's introspection. The novelty of the work lies in the application of the teachings of A.F. Losev about the interpretive symbol, which made it possible to consider them as a special form of explication of the personality as its transcendence and simultaneous immanence, being a special form of introspection, which correlates with Lull's teaching about Love as a fluctuation in which the Beloved descends, and the Lover ascends. This contributes to the actualization of Lull's spiritual quest as an integrity, a unique eidos, in which each of the separate features of Raymond Lull's spiritual quest is realized in a special way, reflecting the intermediate position occupied by the thinker between the worlds of Antiquity and the Middle Ages. The proposed model of mutual positing of the "components" of Lull's teaching allows us to show one of the possibilities for the interaction of the thinker's logical system (understanding the force, its bearer and passively perceiving its beginning) and his theologically oriented personal spiritual quest as a special kind of dynamics in which the leading role is assigned to introspection as a personal intentions, a kind of mythological sub-foundation of the actual logical dimension of the thinker's teachings. (shrink)

The intuitions of Raimundus Lullus religious metaphysics are in this article explicated according to the opportunities of the convergence between the medieval and the new time philosophy. Such approach to the creativity of the thinker is possible, because his conception is one sides associated with the mystical symbolic theologism, that is typical for the medieval tradition, over sides develops Lullus the new understanding of the infinity of the world, inherent in the newtime philosophy. This opposition conditions some of (...) the features of Lullus spiritual quest. This quest connected the respect to the past, that causes the homesickness to the lost ideals, together with the progressivity – the presentation of the future. This presentiment is by Lullus expressed as the desire to change the external world. The aim of this change is the approximation of the rational theological base – the model for the real life. Lullus experiences the combination and the unrealized synthesis of this intentions as the tragedy. The acute and intensive conflict of this intentions triggers the practical atheism, when the stimulation of the external distraction of the evil leads causes the appearance and the activation of the new evil. This disaster of life is determined with some aspects of Lullus metaphysics, in that the infinity of God is realized as the infinity of the world. The infinity of the world is by Lullus given as the rational hierarchical order, leading to the creator of the world. The tragedy of life is for Lullus the marker, that emphasizes the crisis of the medieval philosophy, that was based on the revelation. This crisis discovers the land of new philosophy. This philosophy stresses the autonomy of the human personality. (shrink)

The paper examines the influence of aristotelianism on the explanation of action by Thomas Aquinas and Raymund Lullus. The main focus is on the basic elements of this influence, on the originality of the thought of Thomas Aquinas and Raymund Lullus, on their different interpretations of action in comparison with aristotelianism, and on reasons leading to different ways of accepting aristotelianism.

Lullus (um 1235-1315) versuchte durch eine Kombinatorik der obersten allgemeinsten Begriffe alle übrigen Wahrheiten abzuleiten und in ihrem Zusammenhang anschaulich darzustellen. Die Logik hat die Aufgabe der "Entdeckung des Wahren und Falschen" und kann diese nur nach Maßgabe einer ihr vorgeordneten Reflexion auf die allen Wissenschaften zugrundeliegenden Grundbegriffe erfüllen. - Die Einleitung zeichnet Lulls Leben, seine philosophischen Grundthesen und die Wirkungsgeschichte des katalanischen Denkers nach. Der Text ist mit Ausnahme des Quästionenregisters vollständig wiedergegeben; die Editionsgeschichte wird durch Hinweise zur (...) Textkonstitution erläutert. (shrink)

Lullus' conception of man is expressed in his definition of man as "animal/ens homificans". It is based on the augustinian understnding of being and is articulated in his dctrine of correlatives, determinig triadically every substance, consisting of the ability of activity, the active and the activity. Thus evry substance is understood as a substantial relation. From the definition of man as "animal/ens homificans" it results that the man creates himself throuhg activity, vhich brings him closer to the abstract essence (...) of his species, namely in his striving at moral perfection. Thus he humanizes the whole universe, aiming at the the human unity and the unity with the universe. This interpersonal aspect is embodied in a modified definition of man as "animl homificans interpersonale propter animam rationalem suam". (shrink)