Adelbert Snijders
Filsafat, Universitas Katolik Santo Thomas

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SEKULARISASI DAN KETUHANAN Adelbert Snijders
LOGOS Vol 3 No 2 (2004): Juni 2004
Publisher : UNIKA Santo Thomas

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Abstract

By secularization we mean the process by wich sectors of society and culture are detached from religious institutions and symbols. Many religious institutions (schools, hospitals) are taken over by state. Conflicts between science and religion results a gap between science, philosophy and religion. For many people the process of seculariation has been a way to secularism. By secularism we mean ateism in the name of progress and liberation of human values (Comte, Feuerbach, Marx, Nietzsche, Sartre). For christians secularization is a challenge and a way for aggiornamento. There is no rivalship between science and philosophy, between science and religion. Each of them is otonomous. The field of science is the relation among fenomena. Philosophy asks about the Ground of ‘all what is’. The world has to be recognised as the world. God has to be recognised as God. “Render to Caesar the things that are Caeser’s and to God the things that are God’s” (Lk 20:25).
METAFISIKA MASA KINI: Suatu Ulasan atas Metafisika Herman Berger Adelbert Snijders
LOGOS Vol 4 No 2 (2005): Juni 2005
Publisher : UNIKA Santo Thomas

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (361.943 KB)

Abstract

The metaphysics of Herman Berger (1924 - ) may be called Transcendental Thomism. Berger himself calls his metaphysics, Hermeneutics. The original text of the metaphysics of Thomas Aquinas is ambiguous. The intuition of Thomas is a metaphysics of being. The relation between beings and essence is a relation between act (of being) and potency. Being is prior to the essence. But in the beginning the metaphysics of Thomas seems to be a metaphysics of essences. The ground of uniqueness is not being but the essence. In the theory of representationism the startingpoint is a dualism of immanence and transendence. As long as the startingpoint is a kind of dualism, there is no way to know the correspondence between knowledge (immanent) and the reality outside (transcendent). The transcendental method asks “what kind of (pre)- knowledge makes me aware that my knowledge is finite”. That is only possible by the presence of an infinite knowledge. Our knowledge is at the same time infinite and finite, immanent and transcendent, divine and human. The first is pre-nowledge; complete but implicit, vague and needs to be expressed conceptually. The latter is explicit but never complete. Anexplicitation is true in so far it expresses the implicit knowledge. A concept is clear but never complete because it is universal, while reality is concrete and individual. The pre-knowledge is “as wide as all the reality”; it is the ground for judging whether an explanation is true or not. All beings have a vertical relation to Being because they are contingens. Every uniqueness is a gift. There are degrees of uniqueness and everything has its own individuality according to its being.
MITOS DAN RITUS : Suatu Refleksi Filosofis Adelbert Snijders
LOGOS Vol 5 No 1 (2007): Januari 2007
Publisher : UNIKA Santo Thomas

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (419.544 KB)

Abstract

Cultural Anthropology distinguishes ‘primitive cultures’ and ‘civilized cultures’. It is difficult to find an objective criterion to justify this distinction but the difference is commonly accepted. However man - in primitive or in civilised cultures – is a metaphysical being, who asks metaphysical questions. As ‘Logos’ man is open to the reality revealing itself to man and open to truth. Metaphysics of ‘primitive people’ is expressed in myths and mythological tales. Metaphysics ‘civilised peoples’ is systematic, scientific, expressed in concepts and definitions. Both kinds of metaphysics may be called ‘rich and poor’. They need each other and enrich each other. There is an important connection between myths and rites. It is very important recognizing ‘the primitive’ as a metaphysical being in other to understand the myths. However, ‘the cultural situation’ is also important. There are several kinds of primitive cultures and myths. From the side of their economical situation we distinguish food-gatherers (not specialised) and specialised hunters, pastoralists and cultivators. The metaphysics of the food gathers and pastoralists is theistic (food-gathers) or deistic (pastoralist). Their metaphysics is dominantly Transcendent. The Metaphysics of the cultivators is cosmo-biological and dominantly Immanent. The way of live of the hunters is often characterised as a kind of technical magic.
SEKULARISASI DAN KETUHANAN Adelbert Snijders
LOGOS Vol 3 No 2 (2004): Juni 2004
Publisher : UNIKA Santo Thomas

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

By secularization we mean the process by wich sectors of society and culture are detached from religious institutions and symbols. Many religious institutions (schools, hospitals) are taken over by state. Conflicts between science and religion results a gap between science, philosophy and religion. For many people the process of seculariation has been a way to secularism. By secularism we mean ateism in the name of progress and liberation of human values (Comte, Feuerbach, Marx, Nietzsche, Sartre). For christians secularization is a challenge and a way for aggiornamento. There is no rivalship between science and philosophy, between science and religion. Each of them is otonomous. The field of science is the relation among fenomena. Philosophy asks about the Ground of ‘all what is’. The world has to be recognised as the world. God has to be recognised as God. “Render to Caesar the things that are Caeser’s and to God the things that are God’s” (Lk 20:25).
METAFISIKA MASA KINI: Suatu Ulasan atas Metafisika Herman Berger Adelbert Snijders
LOGOS Vol 4 No 2 (2005): Juni 2005
Publisher : UNIKA Santo Thomas

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

The metaphysics of Herman Berger (1924 - ) may be called Transcendental Thomism. Berger himself calls his metaphysics, Hermeneutics. The original text of the metaphysics of Thomas Aquinas is ambiguous. The intuition of Thomas is a metaphysics of being. The relation between beings and essence is a relation between act (of being) and potency. Being is prior to the essence. But in the beginning the metaphysics of Thomas seems to be a metaphysics of essences. The ground of uniqueness is not being but the essence. In the theory of representationism the startingpoint is a dualism of immanence and transendence. As long as the startingpoint is a kind of dualism, there is no way to know the correspondence between knowledge (immanent) and the reality outside (transcendent). The transcendental method asks “what kind of (pre)- knowledge makes me aware that my knowledge is finite”. That is only possible by the presence of an infinite knowledge. Our knowledge is at the same time infinite and finite, immanent and transcendent, divine and human. The first is pre-nowledge; complete but implicit, vague and needs to be expressed conceptually. The latter is explicit but never complete. Anexplicitation is true in so far it expresses the implicit knowledge. A concept is clear but never complete because it is universal, while reality is concrete and individual. The pre-knowledge is “as wide as all the reality”; it is the ground for judging whether an explanation is true or not. All beings have a vertical relation to Being because they are contingens. Every uniqueness is a gift. There are degrees of uniqueness and everything has its own individuality according to its being.
MITOS DAN RITUS : Suatu Refleksi Filosofis Adelbert Snijders
LOGOS Vol 5 No 1 (2007): Januari 2007
Publisher : UNIKA Santo Thomas

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Cultural Anthropology distinguishes ‘primitive cultures’ and ‘civilized cultures’. It is difficult to find an objective criterion to justify this distinction but the difference is commonly accepted. However man - in primitive or in civilised cultures – is a metaphysical being, who asks metaphysical questions. As ‘Logos’ man is open to the reality revealing itself to man and open to truth. Metaphysics of ‘primitive people’ is expressed in myths and mythological tales. Metaphysics ‘civilised peoples’ is systematic, scientific, expressed in concepts and definitions. Both kinds of metaphysics may be called ‘rich and poor’. They need each other and enrich each other. There is an important connection between myths and rites. It is very important recognizing ‘the primitive’ as a metaphysical being in other to understand the myths. However, ‘the cultural situation’ is also important. There are several kinds of primitive cultures and myths. From the side of their economical situation we distinguish food-gatherers (not specialised) and specialised hunters, pastoralists and cultivators. The metaphysics of the food gathers and pastoralists is theistic (food-gathers) or deistic (pastoralist). Their metaphysics is dominantly Transcendent. The Metaphysics of the cultivators is cosmo-biological and dominantly Immanent. The way of live of the hunters is often characterised as a kind of technical magic.