{"id":714,"date":"2025-12-30T22:19:00","date_gmt":"2025-12-30T22:19:00","guid":{"rendered":"http:\/\/permanentnaformacia.sk\/?p=714"},"modified":"2026-01-12T22:22:26","modified_gmt":"2026-01-12T22:22:26","slug":"o-filozofickej-reflexii-nabozenstva","status":"publish","type":"post","link":"http:\/\/permanentnaformacia.sk\/index.php\/2025\/12\/30\/o-filozofickej-reflexii-nabozenstva\/","title":{"rendered":"O FILOZOFICKEJ REFLEXII N\u00c1BO\u017dENSTVA"},"content":{"rendered":"\n<div class=\"wp-block-image\"><figure class=\"alignright size-full\"><img loading=\"lazy\" decoding=\"async\" width=\"100\" height=\"99\" src=\"http:\/\/permanentnaformacia.sk\/wp-content\/uploads\/2021\/10\/LOGO_GTF_2021-kopia-1.jpg\" alt=\"\" class=\"wp-image-101\"\/><\/figure><\/div>\n\n\n\n<p><strong>PERMANETN\u00c1 FORM\u00c1CIA ABSOLVENTOV TEOLOGICK\u00ddCH FAK\u00daLT<\/strong><br>Dr.h.c. prof. PhDr. Pavol Danc\u00e1k, PhD.<\/p>\n\n\n\n<p><strong>T\u00c9MA III:<\/strong> O FILOZOFICKEJ REFLEXII N\u00c1BO\u017dENSTVA<\/p>\n\n\n\n<hr class=\"wp-block-separator has-text-color has-background has-black-background-color has-black-color is-style-wide\"\/>\n\n\n\n<p>Filozofia sa v dejin\u00e1ch \u013eudsk\u00e9ho myslenia jav\u00ed ako intelektu\u00e1lne \u00fasilie o uchopenie z\u00e1kladu skuto\u010dnosti. Preto sa<br>spravidla neuspokoj\u00ed iba s \u201ehorizont\u00e1lnym\u201c opisom sveta, ale otv\u00e1ra aj \u201evertik\u00e1lnu\u201c dimenziu zmyslu, transcendencie<br>a ultim\u00e1tnych d\u00f4vodov. N\u00e1bo\u017eenstvo v tomto horizonte vystupuje ako mimoriadne mocn\u00fd kult\u00farny a spolo\u010densk\u00fd<br>\u010dinite\u013e. Dok\u00e1zalo integrova\u0165 spolo\u010denstv\u00e1, formova\u0165 civiliz\u00e1cie, sprostredkova\u0165 sk\u00fasenos\u0165 pokoja i \u201esv\u00e4t\u00e9ho nepokoja\u201c<br>a zasahova\u0165 do jadra etick\u00fdch i existenci\u00e1lnych rozhodnut\u00ed \u010dloveka. V tejto s\u00favislosti Hlinka vystihuje vz\u0165ah n\u00e1bo\u017eenstva<br>a kult\u00fary tvrden\u00edm: \u201eKult je du\u0161ou kult\u00fary.\u201c<br>N\u00e1bo\u017eensk\u00e9 myslenie bolo t\u00e9mou filozofickej reflexie u\u017e od predsokratovcov a postupne dalo vznik filozofii n\u00e1bo-<br>\u017eenstva. T\u00e1 sk\u00fama n\u00e1bo\u017eenstvo ako soci\u00e1lny, kult\u00farny, psychologick\u00fd a duchovn\u00fd fenom\u00e9n, teda jeho p\u00f4vod, \u0161trukt\u00faru,<br>jazyk, sk\u00fasenos\u0165, dejinn\u00e9 formy a spolo\u010densk\u00fa funkciu. Takto koncipovan\u00e1 filozofia n\u00e1bo\u017eenstva m\u00e1 \u010dasto \u201eextern\u00fd\u201c cha-<br>rakter, nako\u013eko je filozofovan\u00edm o n\u00e1bo\u017eenstve. K hlb\u0161iemu porozumeniu v\u0161ak patr\u00ed \u201eintern\u00e1\u201c perspekt\u00edva, teda reflexia<br>z n\u00e1bo\u017eenstva, v ktorej sa ukazuje organick\u00fd prechod k teol\u00f3gii ako ku komplexnej\u0161iemu typu poznania. T\u00fdm sa z\u00e1rove\u0148<br>vyjas\u0148uje poz\u00edcia n\u00e1bo\u017eenstva a filozofie. N\u00e1bo\u017eenstvo sa od filozofie z\u00e1sadne l\u00ed\u0161i, no filozofick\u00e1 reflexia sa v ur\u010dit\u00fdch<br>bodoch prirodzene dot\u00fdka teologick\u00fdch ot\u00e1zok.<br>Komplikovanos\u0165 tejto reflexie sa zvy\u0161uje t\u00fdm, \u017ee filozofia i n\u00e1bo\u017eenstvo zdie\u013eaj\u00fa viacero spolo\u010dn\u00fdch \u010d\u0155t. Obe sa<br>usiluj\u00fa o holistick\u00fd v\u00fdklad \u010dloveka a sveta, p\u00fdtaj\u00fa sa na posledn\u00fd zmysel a na to, \u010do naz\u00fdvaj\u00fa Bohom a Absol\u00fatnom. Ich<br>ot\u00e1zky sa nekon\u010dia pri opise pr\u00edrody ani pri anal\u00fdze poznania, ale dot\u00fdkaj\u00fa sa \u017eivota, hodnotovej orient\u00e1cie a existenci-<br>\u00e1lnej situ\u00e1cie \u010dloveka.<br>Novovek\u00e1 filozofia, najm\u00e4 racionalizmus a empirizmus, chcela dosiahnu\u0165 jasn\u00e9 a nepochybn\u00e9 poznanie pod\u013ea vzoru<br>matematiky a pr\u00edrodn\u00fdch vied. D\u00f4sledkom bolo sebaz\u00fa\u017eenie filozofie na epistemol\u00f3giu a marginaliz\u00e1cia metafyzick\u00fdch<br>ot\u00e1zok ako \u201enerie\u0161ite\u013en\u00fdch\u201c. Uk\u00e1zalo sa v\u0161ak, \u017ee tak\u00fdto antimetafyzick\u00fd program nedok\u00e1\u017ee eliminova\u0165 fundament\u00e1lne<br>ot\u00e1zky p\u00f4vodu, cie\u013ea, zla, nekone\u010dna a zmyslu. U\u017e Pascal kritizoval minimalistick\u00fa amb\u00edciu filozofie a trval na tom, \u017ee \u010dlo-<br>vek sa t\u00fdchto ot\u00e1zok nem\u00f4\u017ee vzda\u0165, lebo bez nich nedosiahne ani skuto\u010dn\u00e9 kognit\u00edvne uspokojenie.<br>V 19. a 20. storo\u010d\u00ed doch\u00e1dza k obnoveniu metafyzickej potreby, \u010di u\u017e v pozit\u00edvnej n\u00e1bo\u017eenskej in\u0161pir\u00e1cii, alebo<br>v spore s n\u00e1bo\u017eenstvom. N\u00e1bo\u017eensk\u00fd horizont sa pritom ukazuje ako \u201ez\u00e1sob\u00e1re\u0148\u201c z\u00e1kladn\u00fdch ot\u00e1zok. Z\u00e1rove\u0148 s\u00fa\u010dasn\u00e9<br>myslenie \u010del\u00ed poku\u0161eniu scientizmu, ktor\u00fd z \u00faspechov vedy rob\u00ed ideol\u00f3giu. Peacocke pripom\u00edna, \u017ee ani rozsiahle poznanie<br>fyzik\u00e1lneho a biologick\u00e9ho sveta nevysvet\u013euje samotn\u00fd fakt subjektivity a \u0161trukt\u00faru pre\u017e\u00edvanej osobnej sk\u00fasenosti. Re-<br>dukcionizmus (\u201e\u010dlovek nie je ni\u010d viac ako\u2026\u201c) Frankl pova\u017euje za nebezpe\u010dn\u00fa generaliz\u00e1ciu, ktor\u00e1 ochudob\u0148uje \u013eudsk\u00fd<br>zmysel a d\u00f4stojnos\u0165. J\u00e1n Pavol II. dop\u013a\u0148a, \u017ee h\u013eadanie pravdy otv\u00e1ra \u201epr\u00edstup k Tajomstvu\u201c.<br>Ot\u00e1zka Boha sa v dejin\u00e1ch myslenia \u010dasto sp\u00e1ja s apofatickou trad\u00edciou, pod\u013ea ktorej Boh je radik\u00e1lne \u201ein\u00fd\u201c a presa-<br>huje na\u0161e pojmy, preto sa n\u00e1\u0161 jazyk mus\u00ed korigova\u0165 vedom\u00edm vlastn\u00fdch limitov. Akvinsk\u00fd zd\u00f4raz\u0148uje, \u017ee Boha nemo\u017eno<br>\u201epochopi\u0165, \u010do to je\u201c, no anal\u00f3gia umo\u017e\u0148uje o \u0148om pravdivo hovori\u0165 bez z\u00e1mienky na \u00fapln\u00fa uchopite\u013enos\u0165. Wittgen-<br>steinova ran\u00e1 poz\u00edcia pripom\u00edna hranice zmyslupln\u00e9ho jazyka, no z\u00e1rove\u0148 nazna\u010duje, \u017ee najd\u00f4le\u017eitej\u0161ie pre \u013eudsk\u00fd \u017eivot<br>presahuje to, \u010do mo\u017eno jednoducho \u201evypoveda\u0165\u201c. Rahner potom zd\u00f4vod\u0148uje mo\u017enos\u0165 re\u010di o Bohu sk\u00fasenos\u0165ou slo-<br>body a otvorenos\u0165ou ducha pre nepodmienen\u00fd horizont. Tak\u00e1to re\u010d v\u0161ak predpoklad\u00e1 vieru a nikdy sa neuzatv\u00e1ra do<br>definit\u00edvneho poznania.<br>V soci\u00e1lnom priestore sa od 70. rokov 20. storo\u010dia pozoruje revitaliz\u00e1cia religiozity: nov\u00e9 hnutia, denomin\u00e1cie,<br>prebudenia, ale aj fundamentalizmy. Desekulariza\u010dn\u00e9 trendy ukazuj\u00fa, \u017ee moderniz\u00e1cia automaticky neznamen\u00e1 \u201ekoniec<br>n\u00e1bo\u017eenstva\u201c, ba dokonca pod\u013ea Habermasa ved\u00fa n\u00e1s do doby postsekularizmu. Ako pripom\u00edna Hal\u00edk, \u00fanava z tradi\u010dn\u00fdch<br>foriem nemus\u00ed vies\u0165 k ateizmu, ale k dif\u00faznej religiozite \u010di n\u00e1hradn\u00fdm spiritualit\u00e1m. Preto filozofick\u00e1 ot\u00e1zka Boha ost\u00e1va<br>aktu\u00e1lna a mus\u00ed sa za\u010da\u0165 pri \u010dloveku v jeho svete, pri ot\u00e1zke zmyslu, hodnot\u00e1ch a \u201epodstatnej transcendencii\u201c \u013eudskej<br>existencie.<\/p>\n\n\n\n<hr class=\"wp-block-separator has-text-color has-background has-black-background-color has-black-color is-style-wide\"\/>\n\n\n\n<p class=\"has-medium-font-size\">LITERAT\u00daRA:<\/p>\n\n\n\n<p>CORETH, E.: Boh vo filozofickom myslen\u00ed. Bratislava : Seraf\u00edn, 2008.<br>FRANKL, V.E.: V\u016fle ke smyslu. Vybran\u00e9 p\u0159edn\u00e1\u0161ky o logoterapii. Brno : Cesta, 1994.<br>HAL\u00cdK, T.: Vz\u00fdv\u00e1n i nevz\u00fdv\u00e1n. Evropsk\u00e9 p\u0159edn\u00e1\u0161ky k filosofii a sociologii d\u011bjin k\u0159es\u0165anstv\u00ed. Praha : Lidov\u00e9 noviny, 2004.<br>HLINKA, A.: Cesty k nekone\u010dnu. R\u00edm : S\u00daSCM, 1970.<br>HRU\u0160KA, D.: Premeny n\u00e1bo\u017eensk\u00e9ho myslenia v situ\u00e1cii konca ve\u013ek\u00fdch metafyzick\u00fdch nar\u00e1ci\u00ed. In: DANC\u00c1K, P. A kol. D.:<br>S\u00fa\u010dasn\u00e9 premeny n\u00e1bo\u017eensk\u00e9ho myslenia. Pre\u0161ov : PU GTF, 2013.<br>J\u00c1N PAVOL II.: Fides et ratio. Bratislava : SSV, 1998.<br>PAUER, J.: N\u00e1bo\u017eenstvo v \u010dasoch bez Boha. In: Filozofia ro\u010d. 53, \u010d.2, s. 107.<br>PEACOCKE A.: Teol\u00f3gia pre vedeck\u00fd vek. Bratislava : Kalligram, 2009.<br>REMBIERZ, M.: Religia i teologia jako kontext uprawiania filozofii. In: DRONZEK, J. (Ed.): Boh vo filozofii 20. storo\u010dia. Ko\u0161ice<br>: KU TF, 2008, s. 124 \u2013 140.<br>ROJKA, \u013d.: Filozofick\u00e1 teol\u00f3gia. Bratislava : TF TU, 2007.<br>\u0160OLT\u00c9S, R., DEMETER, M.: \u00davod do fenomenol\u00f3gie n\u00e1bo\u017eenstva vo filozoficko-teologick\u00fdch s\u00favislostiach. Pre\u0161ov : GTF PU,<br>2013, s. 107\u2013108.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>PERMANETN\u00c1 FORM\u00c1CIA ABSOLVENTOV TEOLOGICK\u00ddCH FAK\u00daLTDr.h.c. prof. PhDr. Pavol Danc\u00e1k, PhD. T\u00c9MA III: O FILOZOFICKEJ REFLEXII N\u00c1BO\u017dENSTVA Filozofia sa v dejin\u00e1ch \u013eudsk\u00e9ho myslenia jav\u00ed ako intelektu\u00e1lne \u00fasilie o uchopenie z\u00e1kladu skuto\u010dnosti. Preto saspravidla neuspokoj\u00ed iba s \u201ehorizont\u00e1lnym\u201c opisom sveta, ale otv\u00e1ra<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[11],"tags":[],"class_list":["post-714","post","type-post","status-publish","format-standard","hentry","category-dancak"],"uagb_featured_image_src":{"full":false,"thumbnail":false,"medium":false,"medium_large":false,"large":false,"1536x1536":false,"2048x2048":false,"featured-blog-large":false,"featured-blog-medium":false,"featured":false,"featured-blog-medium-small":false},"uagb_author_info":{"display_name":"Coranic","author_link":"http:\/\/permanentnaformacia.sk\/index.php\/author\/coranic\/"},"uagb_comment_info":0,"uagb_excerpt":"PERMANETN\u00c1 FORM\u00c1CIA ABSOLVENTOV TEOLOGICK\u00ddCH FAK\u00daLTDr.h.c. prof. PhDr. Pavol Danc\u00e1k, PhD. T\u00c9MA III: O FILOZOFICKEJ REFLEXII N\u00c1BO\u017dENSTVA Filozofia sa v dejin\u00e1ch \u013eudsk\u00e9ho myslenia jav\u00ed ako intelektu\u00e1lne \u00fasilie o uchopenie z\u00e1kladu skuto\u010dnosti. Preto saspravidla neuspokoj\u00ed iba s \u201ehorizont\u00e1lnym\u201c opisom sveta, ale otv\u00e1ra","_links":{"self":[{"href":"http:\/\/permanentnaformacia.sk\/index.php\/wp-json\/wp\/v2\/posts\/714","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/permanentnaformacia.sk\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/permanentnaformacia.sk\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/permanentnaformacia.sk\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"http:\/\/permanentnaformacia.sk\/index.php\/wp-json\/wp\/v2\/comments?post=714"}],"version-history":[{"count":1,"href":"http:\/\/permanentnaformacia.sk\/index.php\/wp-json\/wp\/v2\/posts\/714\/revisions"}],"predecessor-version":[{"id":715,"href":"http:\/\/permanentnaformacia.sk\/index.php\/wp-json\/wp\/v2\/posts\/714\/revisions\/715"}],"wp:attachment":[{"href":"http:\/\/permanentnaformacia.sk\/index.php\/wp-json\/wp\/v2\/media?parent=714"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/permanentnaformacia.sk\/index.php\/wp-json\/wp\/v2\/categories?post=714"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/permanentnaformacia.sk\/index.php\/wp-json\/wp\/v2\/tags?post=714"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}