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The author concludes that Comenius was undoubtedly influenced by Alsted in structural and terminological matters; furthermore, that both Alsted and Comenius inclined to base their philosophy of nature on so-called Mosaic physics and tended to understand metaphysics as a primary science not only in view of its dignity, but also with regard to its place in the system of sciences and in the curriculum.
View on pdcnet. Since the very beginning of modern Comenius studies there have been attempts to examine the relationship of the Czech philosopher, theologian, and educational reformer Jan Amos Comenius — to the English philosopher and statesman Since the very beginning of modern Comenius studies there have been attempts to examine the relationship of the Czech philosopher, theologian, and educational reformer Jan Amos Comenius — to the English philosopher and statesman Francis Bacon — A study dealing with the efforts of both philosophers to reform philosophy or knowledge in general is, nevertheless, still lacking.
The following section focuses on a description and comparison of the structure and fundamental concepts held by both Comenius and Bacon in their works relevant for the topic.
The author concludes that although both Comenius and Bacon directed their intellectual powers towards restoring the original immaculate knowledge of Adam, they approached its implementation in their own unique and original ways.
The aim of this paper is to present a systematic reconstruction of the development of the pansophic idea in the work of Jan Amos Comenius. The concept of pansophia, rooted already in the ancient philosophical thinking, became a very It is assumed that Comenius elaborated the formulation of the pansophic program—i.
View on brill. John Amos Comenius and his Philosophy of Man more. Comenius defines man as a being that creates itself endlessly and in infinite ways and presents a well-thought out argument to the effect that the defining feature of man is the God-given mind, conceived of as a trinity of crucial dispositions — will, reason and agentive faculties.
The will is set to be the central part of the mind. However, this concept is not characteristic for all writings by Comenius.
In his earlier treatises, we can see that Comenius preferred reason over will. The paper aims to introduce the main aspects of the philosophical work of the English free-thinker Anthony Collins — and portray it in the context of the British Enlightenment esp.
By means of an analysis of Collins's individual works, the paper illustrates his understanding of reason as an instrument necessary not only in the area of profane but also of the divine knowledge.
The paper further deals with Collins's defence of absolute freedom of thought and the form of its presentation. A considerable amount of attention is also paid to Collins's philosophy of religion.
The study documents that Collins was by no means an isolated philosopher; on the contrary, his work was based on previous Spinoza, Edward Herbert of Cherbury and mainly John Locke as well as on contemporary philosophical discussions especially John Toland.
View on phil. Comenius's Emendation of Society and its Limits more. We can encounter the interpretations of Comenius as an anticipator of the United Nations organization or of a seer of the European integration project.
According to other interpretations, Comenius has just in his time predicted possible negative consequences of Baconian and Cartesian understanding of nature, and therefore he can be seen as a predecessor of the ecological philosophy of the 20th century.
In this light, Comenius could be compared to the authors of the most famous utopian works. Furthermore, there could be also arisen a Popperian question, whether Comenius was not one of the enemies of the open society.
Therefore, the aim of this paper is to reflect on the method of the historical research, primarily on the difficulties emerging from the anachronous interpretation not only of the work of John Amos Comenius, but of the intellectual history of the 17th century at all.
In my previous paper published in this journal, I stated that John Amos Comenius's Consultatio catholica presents the thinker's view of man as a being determined by his uniquely human nature, which permits his existential open-endedness In my previous paper published in this journal, I stated that John Amos Comenius's Consultatio catholica presents the thinker's view of man as a being determined by his uniquely human nature, which permits his existential open-endedness that is founded on his free and unlimited will.
Comenius argues that man is defined by a God-given mind, which consists of a tri-unity of central faculties — the will, reason, and agency.
This paper tries to analyse Comenius's philosophical and theological understanding of man based on the author's treatises from his late, panorthotic period ca.
This study points out that in this period we can see deepening, specification and refinement of the ideas which were set out in the Consultatio catholica, rather than any kind of radical revision.
The study aims to analyze the importance of analogy in the writings of the Czech theologian, philosopher and educational reformer John Amos Comenius.
Analogy is clearly invaluable for Comenius as it plays a key role in the introduction of Analogy is clearly invaluable for Comenius as it plays a key role in the introduction of a third, particularly reliable method — syncrisis that allows us to see an image of something invisible uncreated on visible created things.
For Comenius, this method became an integral supplement to analysis and synthesis, with all three forming the basis of all his studies.
Syncrisis is principally applied to theological matters, for instance to the study of man, the living image of God that reflects the creator. The analogy of the micro- and macrocosm that Comenius uses is integral to both his epistemology and metaphysics.
If a man the microcosm attains self-knowledge, he is able to know other humans, the entire material world the macrocosm , and also his very archetype — God.
For Comenius though, man is not only a microcosm but also a little God mikrotheos , a faithful imprint of God's perfection.
Man, created as the culmination of the material world, becomes God's partner in maintaining and completing the entire universe.
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