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Māris un Māra uz Marsu
Get PDFGrāmatas autors - emigrācijā, ASV dzīvojošs latvietis. Grāmatu sarakstījis 1977. gadā, kad viņa bērni vēl bija mazi, un tā ir veltīta viņiem, kas ir arī grāmatas galvenie varoņi.
Grāmata tātad pieskaitāma zinātniski fantastiskajai literatūrai, un arī bērnu literatūrai.
Grāmatas autors ir darbojies pie daudziem ļoti specifiskiem projektiem ASV, pildot ievērojamu kompāniju pasūtījumus, kur saskāries ar futoroloģijas jautājumiem. To mēs redzam arī viņa grāmatas izklāstā, kur reizē ar fantastiskiem rosinājumiem par iespējamo dzīvi uz Marsa ir arī interesantas tehnokrātiskas idejas. Tur ir gan fantāzija, gan arī dziļas tehniskas zināšanas, kas gūtas minēto projektu risinājumu gaitā.
Grāmata būs interesanta gan bērniem, gan kādu futoroloģijas virzienu speciālistiem, gan zinātniskās fantastikas cienītājiem.
Šis manuskripts tiek publicēts pirms tas ir sagatavots, lai tiktu izdots kādā izdevniecībā jau gatavas grāmatas izskatā. Tāpēc nebūsiet pārāk kritiski, pamanot trūkumus.
Par ierosinājumiem varat rakstīt autoram personiski:
Vidvuds Zigismunds Beldavs, [email protected]
Why is it not so easy for a present-day physicist to be genuinely a Christian?
Get PDFNatural Realism and Physics are two ways of relating to our material world. This article provides some basic characteristics of both and derives two joined reasons why Physics is, partially, at odds with Natural Realism. The first reason consists in that present-day Physics is based on models of reality which involve several severe methodical reductionisms. From that derives the second reason, which is the difference of epistemological climates of Natural Realism and Physics. The difference is that the intelligibility of material things is esteemed low in Physics and high in Natural Realism.
Natural Realism suggests that it should be possible to overcome that unsatisfactory state of affairs. As a way to amend the relationship, it is suggested as a goal to elaborate a certain control or estimate of the methodical losses of Physics due to its reductionisms (as long as Physics does not change its method). This control is elaborated in the spirit of Natural Realism. It is also expected to be helpful for achieving deeper insights within Physics.
The results of a Physics under reductionisms do not seem to harmonize with many data offered by the Bible about certain material and historical facts. On the other hand, the Bible is not a scientific protocol or text book. Both the differences between epistemological climates and between the presentation of facts appear to bring about a sort of pressure upon theologians to assimilate the scientific way of understanding, because it is considered “successful”.
Though this pressure is partly exercised by scientists and partly even by theologians, i.e. by persons, one root of the pressure lies in the doctrines of Physics and Natural Realism as such, above all in the difference of their epistemological climates. Making disappear the difference of epistemological climates will, therefore, lower the pressure. A first step towards that goal is the investigation of the consequences that emerge from renouncing of the reductionisms of Physics. As the reductionisms are recognized as such in the spirit of Natural Realism, any investigating the consequences of renouncing of them will equally take place in the spirit of Natural Realism.
Christian revelation endorses Natural Realism, when speaking of our material world. Thus, it turns out that the philosophical solution of a problem of Physics in the spirit of Natural Realism has beneficial consequences also for the relationship of Physics to Christian Theology, and to Christianity in general. It is a flanking aid to the inculturation of Christianity into a scientific-technological civilization
Luters un Vācijas Zemnieku karš
Get PDFMARTIN LUTHER AND GERMAN PEASANT’S WAR (1524.–1526.)
Lutheran biographers treated the events of the German peasant’s war (der Deutsche Bauernkrieg) quite briefly, affirming Luther’s rejection of the disorder incited by peasant leaders, particularly by Thomas Müntzer. Peter Blicle offered extensive description of peasant rebellions and the sedition of common people in the towns in several areas and criticized Luther both for stirring up the revolt and for his harsh words against the peasantry. Other Roman Catholic foes quickly joined Cochlaeus in blaming Luther for the German peasant’s war, charging that his treatise, The Freedom of the Christian, and others of his writings, had aroused the peasants to fight for their freedom, and at the same time they claimed that the Revolt spelled the end of the popular support which Luther’s Reformation had initially won.
League forces it was a war to defend property, the greater social order & culture, and also a secondary rebellion, between disaffected lower nobles and knights, many of whom were or who were at one time employed as landsknecht mercenaries, professional, well armed and trained soldiers from within and outside Austro-German provinces. Rather ironically the title of the Peasants War or Peasants Rebellion is somewhat misleading because many of the enemy rebel forces were laborers, artisans, or lower gentry. Many of the fighting men on both were outlaw knights, mercenaries and former soldiers from Switzerland and the other German kingdoms. The infrequent regional or national makeup of the rebels was most evident especially in the ever-lacking leadership of the Peasants movement itself.
One of the early participants in the rebellion which opened up the conflict into a larger war was the disinherited Duke Ulrich of Württemberg, fighting with the help of peasant levies and with distraction of the Swabian League reeling from peasant risings throughout the kingdom. Many of these men certainly had no affiliation with the Peasants movement and though they tolerated, though most certainly disagreed and personally despised those of lower social class. Of the most important leaders was a man essentially thrust into a military role without any previous experience, the radical theologian and reformer Thomas Müntzer (b.1488-1525).
However the influence of the peasantry and the oppressed serf classes on the overall conflict cannot be overlooked, as highlighted by the many 1930's-1980’s contemporary, and more recent histories & narratives, from Frederick Engels 1850, The Peasant War in Germany, to modern socio-religious and military studies of the conflict, which examine the conflict through alternative viewpoints.
The Peasants War is notable and perhaps today infamous because of religious implications behind much of the conflict. Indeed much of religious teachings bordered on the occult, touting apocalyptic visions in the name of the Protestant reformation. These were essentially radicalist ideologies which in-turn spawned a massive militia and peasants upheaval in Renaissance Germany and Austria during the period. Besides the important religious reformation and societal radicalism of the individual religious leaders during the rebellion, the peasant combatants of this period also tried to enforce idealized Laws of War predating modern codes enforced by the United Nations and other institutions today by centuries
On an Amendment of the Morality of a Physicist's Professional Actions. A New element of Inculturation of Christianity into a Scientific-Technological Civilization
Get PDFPhysicists are bound, by the established methods and standards of Physics, to think and act within an epistemological framework that is deeply influenced by I. Kant. The epistemological climate they find themselves in is opposed to the epistemological climate of Natural Realism and, thus, to the epistemological climate of Christian revelation, when it speaks about our world. This contrast damages the internal harmony of each physicist’s mental world to a degree that depends on his overall mindset as well as on his professional work. This situation is ongoing since the Scientific Revolution of the 17th century, so that the earlier civilization imbued with a realist and Christian spirit is superseded, by and large, by a scientific-technological civilization.
The historical development of Physics has brought about the situation that the professional work of physicists produces, with its doubtless successes and contributions to progress, immediately together with its morally good object two enchained morally bad effects. The first bad effect is the co-existence, in a physicist’s mind, of two opposite epistemological climates, which damages the internal harmony of his mental world. That immediately entails a second bad effect, insofar a physicist who wants to be professionally competitive finds himself obliged to follow the methods and standards of physics as they happen to be now. In that way, he contributes to the lack of harmony in his own mental world and his grain of sand to perpetuate the spirit of those methods and standards. The situation is worse for a physicist who is a Christian and wants to do his professional work for the glory of God (cf. 1 Cor 10:31). In both cases, a physicist is denying in practice, by his professional work, what he is convinced of in theory, namely of Natural Realism and, additionally in the case of a Christian, that Christian revelation speaks of our world in the spirit of Natural Realism.
All that is not unknown, but nevertheless is practically passed by in the academic discourse. Therefore, the purpose of this article is to call attention to this topic and then to suggest some ways of examining more specifically the contrast of the epistemological climates. As Physics is partly shaped by experimental interventions, its historical development is also partly contingent. This is why it is possible to achieve a better harmony of the epistemological climates of Physics and Natural Realism. The article suggests some ideas in that respect, too. If these ideas turn out to be fruitful, they would contribute to the inculturation of Christianity in our scientific-technological civilization. In other words, it would be a flanking aid for the New Evangelization
Априорные знания в учениях И.Канта, «эволюционной эпистемологии», «аналитической психологии» К.Г.Юнга и в эволюции религий
Get PDFRepozitorijam scireprints.lu.lv desmit gadi
Get PDFAtzīmējam LU Zinātnes un Reliģijas Dialoga grupas repozitorijam scireprints.lu.lv 10 gadu jubileju. Repozitorija dzimšanas diena ir 19. septembris
Apriorās zināšanas I.Kanta, „evolucionārās epistemoloģijas”, K.G.Junga „analītiskās psiholoģijas” mācībās un reliģiju evolūcijā (Papildinājumi pēdējā nodaļā)
Get PDFАприорные знания в учениях И.Канта, «эволюционной эпистемологии», «аналитической психологии» К.Г.Юнга и в эволюции религий
Get PDFPar DAŽIEM SPRIEDUMIEM Dr.theol. H.BIEZĀ GRĀMATĀ «SENO LATVIEŠU DEBESU DIEVU ĢIMENE» Rīga, Minerva, 1998, 367 lpp.
Get PDFAr Seno latviešu debesu dievu ģimeni (DIE HIMMLISCHE GÖTTERFAMILIE DER ALTEN LETTEN. – Uppsala, 1972, 593 lpp.) Dr.theol. Haralds Biezais laidis klajā savu trešo pētījumu par seno latviešu reliģiju, kas aptver t. s. debesu dievus, kuru skaitā ietverti Auseklis, Mēness, Pērkons, Saule, Jānis, Dieva dēli un Saules meitas. Grāmata saņēmusi Abo universitātes akadēmijas pārvaldes godalgu 5000 somu marku apmērā.
Taču starptautisko ievērību guvušajā Haralda Biezā grāmatā par senlatviešu debesu dievu ģimeni – Auseklis, Mēness, Pērkons, Saule, Dieva dēli un Saules meitas, kurus Krišjānis Barons «Latvju Dainās» ir attiecinājis piedabīgāk – uz Debess draudzi (nevis dievu ģimeni), ir vairāki apgalvojumi, kas nepārliecina. Tie ir spriedumi par:
•Ausekli – Rīta un Vakara zvaigzni;
•Saules un Mēness miju;
•Jāņa sievas pazušanu un atrašanu