Gėrio ženklai būtyje

LTIšsamiai aptariant Abelaro, Malebranche'o ir Rousseau darbus, monografijoje nagrinėjama metafizinė ir etinė gėrio samprata. Istoriografinė medžiaga supažindins skaitytojus su principais ir įvykiais, nulėmusiais tų laikų žmonių mąstyseną. Monografija skiriama visiems besidomintiems ir studijuojantiems filosofijos istoriją bei asmenybės dvasinio tobulėjimo raidą. [Anotacija knygoje]Reikšminiai žodžiai: Gėris, Būtis, metafizika, etika; Highest Good, Being, Metaphysics, Ethics.

EN[...] The author of the study is considering the lives and writings of Pierre Abelard, Nicolas Malebranche, and Jean-Jacques Rousseau, tries to show the drama of the human intellect in the search for the Highest Good and its signs in the world. These thinkers contributed much to moulding the model of European thinking. They lived and worked in times of intensive and dramatic interaction between philosophy and religion: Christianity, Judaism and Islam. These interactions and even collisions reflected the continuous search for signs of goodness, which proceeded through the attempts to assimilate Greek wisdom and at the same time to refute and discredit the theories and belief of infidels. But from the very beginning, Christianity itself was divided to Byzantine and Western, and the coexistence of these parts was not quite peaceful. Later, Western Christianity was split into Catholicism and Protestantism, and religious persecution and wars followed. Ecclesiastics and priests dominated the intellectual life of society, but their authority could not stop the development of independent thinking, the formation of a new understanding of nature and society, and of their relations to the Highest Good. The thinkers mentioned were the pioneers in this field of intellectual activity.An analysis of their works enables us to unfold the significance of goodness and religious faith in the spiritual perfecting of man, to show the complexity of the social and intellectual situation, which leads the process of thinking to the present and allows us to discern the signs of the medieval epoch in contemporary Western culture. On the other hand, the author thinks that the times of these chosen thinkers, the 12th, 17th and 18th centuries, differ by the dimension of time alone, which repeats itself during the epochal breaks, which change the axiological orientations in intellectual, social and personal life, but they do not differ from the mental destruction of the 20th and 21st centuries. [...]. [Extract, p. 269-270]