The subject of the analysis is the problem of interrelation of language, understanding, and being in H.-G. Gadamer's Hermeneutics. The analysis is focused on Gadamer's equivocal and ambiguous thesis that "being that can be understood is language". The author reveals the fundamentally ontological background of Gadamer's hermeneutical analysis of language, and critically rethinks the interpretation of this thesis by a prominent researcher Jean Grondin.
This article deals with the concept of omnipotence very important for contemporary analytic philosophy of religion. Within the analytic tradition it is usual to uncover an apparent tension between God’s omnipotence and other divine attributes. In response, some authors have proposed their own ideas on how classical problems of omnipotence can be solved in terms of possible worlds theory. In this paper we aim to consider the approaches developed by Geach, Adams and Plantinga. While admitting that each of them has made a significant contribution to the refinement of the concept of omnipotence, we still point out a number of important challenges that these authors were not able to overcome.
There were two tendencies in ancient philosophy: according to the first one, our universe is unique (the Eleatics, Plato, Aristoteles), while according to the other, there are several universes, similar or totally dissimilar to ours (the Pythagoreans, the Atomists). Proponents of the first theory diverged in their opinion on the universe’s eternity though. Supporters of the second one argued over the similarity of another universes as well as the question if those universes co-exist or replace each other over time. These questions didn’t stop being actual in medieval Christian philosophy. But if there were no doubts about the question of an actual existence of our universe as being the only and unique, the question if God created only our universe was yet to be answered. St. Thomas Aquinas provides several evidences of the uniqueness of the universe – two from the ‘authority’ and three from himself.
The book contains the results of research in the systemic study of the English language.
There is a chronological study in this paper consisting of three parts: 1) the conception of simplicity of God maintained by St. Thomas Aquinas, 2) rejection of God’s simplicity undertaken by Alvin Plantinga, and 3) an attempt to return to the idea of the simplicity of God in modern analytic research.
Contemporary natural science leaves less and less room for God in the world. Theologians cannot and do not want to accept that. The author is looking for a base and is considered the way for the emergence of a dialogue between theology and contemporary science.