Přirozená teologie se dá defi novat jako pokus o dokázání existence Boha pozorováním přírodního světa a užíváním rozumu, aniž by bylo bráno v potaz zjevení. Mnoho teologů si patrně myslí, že rané luteránství úplně popíralo možnost přirozené teologie, a opírají se v tom o názor samotného Luthera, podle nějž lidská přirozenost byla bytostně porušena hříchem a může se naučit vědět o Bohu pouze vírou. Ani Luther, ani jeho následovníci ovšem nebyli přesvědčeni, že je třeba zcela zavrhnout přirozenou teologii. Luther si je jist, že „všichni lidé přirozeně chápou a uznávají, že Bůh je nějakým druhem dobročinné božské moci.“ Přirozené vědění získávané rozumem je porušené hříchem a je pouze „zákonným“ věděním, ale toto vědění přesto odhaluje existenci Boha a vede nás k hledání spasitelského vědění, jehož může být dosaženo vírou poskytnutou Bohem., Natural theology can be defined as an attempt of proving the existence of God through the observation of the natural world and the use of reason, without appealing to divine revelation. Many theologians seem to think that early Lutheranism completely rejected the possibility of natural theology, based largely on the view of Luther himself that the human nature has been totally corrupted by sin and can only learn to know God through faith. It was, however, neither the understanding of Luther nor his successors to completely dismiss natural theology. Indeed, Luther is sure that “all men naturally understand and come to the conclusion that God is some kind of beneficent divine power.” Surely, the natural knowledge acquired by reason is distorted by sin and is only “legal” knowledge, but this knowledge still reveals the existence of God and leads us to look for the saving knowledge that can only be attained by faith bestowed by God., and Juuso Loikkanen.
The European Academies Science Advisory Council was formed by the national science academies of EU Member States to enable them to collaborate with each other in providing advice to European policy-makers. It thus offers the means for the collective voice of European science to be heard. The EASAC covers all scientific and technical disciplines, and its experts are drawn from all coutries of the European Union. The most recent EASAC meeting was held in June 2008 in Prague. and Luděk Svoboda, Gabriela Adámková.
The first implementation phase of the ELI Beamlines project was concluded and the laser facility in Dolní Břežany was inaugurated on October 19, 2015 in the presence of many distinguished guests from the world of science and politics. The initial greetings were given by Czech and foreign guests, including the President of the Czech Academy of Sciences Jiří Drahoš, Director of the Institute of Physics Jan Řídký, the President of the Senate of the Czech Republic Milan Štěch, Archbishop of Prague Dominik cardinal Duka, Director General of the European Synchrotron Radiation Facility (ESRF) Francesco Sette, Director General of the ELI-DC International Association Wolfgang Sandner, Chairman of the European Strategy Forum on Research Infrastructure John Womersley, French physicist and founder of the ELI project Gérard Mourou, Deputy director for science and technology in the Lawrence Livermore National Laboratory in California Patricia Falcone. Guests were invited to see laser and experimental technologies directly in one of the laser halls. and Marina Hužvárová a Jana Olivová.
The paper deals with the relationship between Emile Durkheim´s sociology and the contractualist tradition of political philosophy, represented here pricipally by Thomas Hobbles. Its aim is to show that Giddens´s strict rejection of Parsons´s claim according to which Durkheim has reopened in his work the "Hobbes´s problem of order", should not be accepted as such, because it´s radicality hides that what is the value in Parsons´s thesis. As we argue, Parsons has the merit of noticing that Hobbes and Spencer, who - in respect of their social philosophies - are usually seen as opposed, appear to be close to each other when they are considered by Durkheim as to the conception of the society their philosophies yield. Yet Durkheim´s sociology is an endeavour to conceive the society independently of the state, and thus, inversely, to emancipate the state from the society, so that it can be entrusted with a different function other than the guarantor of the social order. and Jan Maršálek.