Thomas Klibengajtis Book order

The essay explores the similarities between knowledge and understanding in science and religion, arguing that both fields share an idealistic epistemic approach. It discusses the concept of the "real" and examines the idealistic philosophies of Kant, Fichte, and Schelling, highlighting their relevance to modern science. The paper introduces scientific realism, suggesting it aligns with a unique form of idealism. Through this analysis, it challenges traditional distinctions between scientific and theological understanding, advocating for a more integrated perspective.

The paper explores the problem of evil and suffering through a panentheistic lens, establishing a connection between God and the concepts of good and evil. It defines evil as a source of suffering and categorizes it into moral and physical forms. The author examines three classical perspectives on evil: its non-existence, divine responsibility, and human accountability. Introducing a panentheistic view, God is portrayed as a system of dynamic subsystems, embodying both impassibility and empathy. The discussion concludes with insights on suffering in the context of Christian Redemption and Co-Redemption.

Exploring Schelling's perspective on wisdom, this essay delves into a holistic approach that intertwines philosophy, science, and life. It traces the intellectual lineage from Descartes, Kant, and Fichte to Schelling's concept of the Absolute, emphasizing wisdom as the primary potency of the Absolute and the World Soul. The discussion culminates in a distinction between wisdom and cleverness, highlighting Schelling's insights on the role of wisdom in knowledge, science, and academia, making a significant contribution to the understanding of 19th-century philosophical thought.

Exploring the Teilhardian vision of unification in Christ, this essay situates it within the European philosophical-theological tradition, tracing influences from thinkers like Parmenides and Spinoza. It examines the analogy between Teilhard's evolutionary concept and Christian eschatology, referencing early Church Fathers. The discussion extends to the implications of Teilhard's views on the spiritualization of matter for intercultural dialogue, particularly with Asian religions, and concludes with the moral and spiritual ramifications of this unifying tradition for contemporary development.

This scientific essay explores human uniqueness through the lens of brain complexity, positing that it enables self-awareness and transcendence, leading to religious practices. By viewing matter and spirit as interconnected, it resolves conflicts between evolution and spirituality, supported by neuroscience findings on religious experiences unique to humans.