DOI: 10.7256/2409-8698.2014.2.13813

Abstract: Object of research are ontologic aspects which prove in esthetic experience, define and fund it. Acts as object of research - esthetic experience. The special attention is paid to philosophy of the antique thinker Heraclitus Ephesius and its explications in analytics of life of M. Heidegger. As illustrative material the author of article took four final lines of the poem of R. M. Rilke "In monastic corridors of Loretto" on the example of which attempt of phenomenological identification of ontologic bases of a source of art creation is given. The methodology of research leans on a method of philosophical phenomenology, a hermeneutics and fundamental analytics of life in its Heidegger's option. During research the author comes to conclusions that the esthetics is a science about such experience of development of reality which is based on contemplation or expression in sensually perceived form of the absolute values which aren't giving in to adequate verbal expression, but shown to the subject in experience or participation to completeness of life. Or: the esthetics is a science about harmony of the person with the Universum. It is science about primary reality to us the World (contemplation discretion). The beauty gives life undertaking strength "Da Budet!" and end purpose "It is good …". Balancing between accident and need, isolation and openness, possible and impossible, final and infinite, single and general – the beauty is a call, an appeal to overcoming of a statics. In fine the person feels accepted in whole in the unostentatious importance; exempted from own need of; in opportunity to be other; without "therefore" and "why"; comprehensive clemency when nothing is excluded (even ugly).

DOI: 10.7256/2306-0174.2013.11.9201

Abstract: The author of the present article doesn't claim to describe the ethic concept of the New Testament. There are several reason to that. First of all, the author is not an expert in theology. Secondly, the article is too short to discuss such a topic. And thirdly, the author believes that the ethics of the New Testament is more co-existential than conceptual. Therefore, the author only focuses on some aspects connecting fates of St. Peter, Jesus and Judas with the integral co-existence where the author trie to describe ethic symmetry -and assymetry of Peter-Jesus and Jesus-Judas relations. Christ is viewed as the core of such relations and a living personification of Forgiveness leading to Atonement and Transfiguration. Peter's and Judas' fates evolve around this core and represent the two stories about existence. Both of them include Forgiveness but in the first story, Forgiveness leads to Transfiguration and in the second story, Forgiveness leads to Destruction. Why?  Speaking of Peter and Judas we don't only remember the story that happened long, long ago. We talk about what is happening to us here an now. Just like Peter and Judas, we and the whole world are facing the same choice: to lead the path of Transfiguration and Forgiveness or Betrayal. 

DOI: 10.7256/2306-0174.2013.10.8817

Abstract: The article conctains the analysis of philosophical and ethical aspects of the writings 'Bhagavad Gita' and 'the Book of Job'. The author of the article concludes that both writings represent similar ethical and philosophical views on the source and cause of suffering. This raises fundamental questions about the purpose of world creation and attempts to overcome the gap between ethics and ontology in developing ethical phenomenology of forgiveness. Human seeks to be forgiven. He needs it to change (transform) his deliberate accident into accidental deliberateness. This is realized through human opportunity to oppose his individual suffering to the world. Thus, the measure of human uniqueness (personality) is directly proportional to the measure of uncertainty human is ready to be responsible for. Job and Arjuna were brave enough to bear such responsibility and to ask God about the reasons of the gap between what there is and what there should be, and this is the reason why God answers them.