{"id":7749,"date":"2023-02-14T00:29:37","date_gmt":"2023-02-13T23:29:37","guid":{"rendered":"https:\/\/www.euroekonom.sk\/?p=7749"},"modified":"2024-05-13T14:57:45","modified_gmt":"2024-05-13T12:57:45","slug":"aurelius-augustinus-a-blazeny-zivot","status":"publish","type":"post","link":"https:\/\/www.vrtulniky.sk\/news\/aurelius-augustinus-a-blazeny-zivot\/","title":{"rendered":"Aurelius Augustinus a bla\u017een\u00fd \u017eivot"},"content":{"rendered":"

Aurelius Augustinus sa narodil 13. 11. 354 v Tagaste (Num\u00eddia) ako syn pohansk\u00e9ho otca a kres\u0165anskej matky. Patril k prv\u00fdm filozofuj\u00facim teol\u00f3gom ran\u00e9ho kres\u0165anstva. Jeho u\u010denie malo \u010falekosiahly vplyv na v\u00fdvoj z\u00e1padn\u00e9ho myslenia a kult\u00fary. August\u00ednova osobnos\u0165 vyty\u010dovala a stanovovala t\u00e9my a probl\u00e9my, ktor\u00e9 charakterizuj\u00fa z\u00e1padn\u00fa trad\u00edciu kres\u0165anskej teol\u00f3gie.<\/p>\n

Aurelius Augustinus – najzn\u00e1mej\u0161ie spisy<\/h2>\n

Medzi jeho popul\u00e1rne a verejnosti najzn\u00e1mej\u0161ie spisy patria Vyznania (Conffesiones), O Bo\u017eej obci (De civitate Dei), Proti akademikom , O pravom n\u00e1bo\u017eenstve (De vera religione lieber unus), O slobode v\u00f4le (De libero arbitrio), O Trojici (De Trinitate) O bla\u017eenom \u017eivote. Mnoh\u00ed odborn\u00edci sk\u00famaj\u00faci August\u00edna tvrdia, \u017ee Augustinova filozofia nie je ve\u013emi systematick\u00e1; ale aj napriek tomu v jeho spisoch mo\u017eno vyc\u00edti\u0165 a n\u00e1js\u0165 august\u00ednskeho ducha.<\/p>\n

August\u00ednov \u017eivot<\/h2>\n

Cel\u00fd August\u00ednov \u017eivot bol pozna\u010den\u00fd h\u013eadan\u00edm a t\u00fa\u017ebou. H\u013eadal sp\u00f4sob ako zjednoti\u0165 kres\u0165ansk\u00fa vieru s klasickou kult\u00farou, v ktorej r\u00e1stol. Spo\u010diatku sa v\u0161ak priklonil k manicheizmu a stal sa jeho st\u00fapencom na dev\u00e4\u0165 dlh\u00fdch rokov. Toto obdobie jeho h\u013eadania pravdy v manicheizme skon\u010dilo ve\u013ek\u00fdm sklaman\u00edm. P\u00ed\u0161e o tom v tretej knihe Vyznan\u00ed. Vyznania maj\u00fa za cie\u013e pod\u013ea jeho slov \u2013 osl\u00e1vi\u0165 Bo\u017eie milosrdenstvo, ktor\u00e9 sa prejavilo v jeho \u017eivote v naozaj hojnej miere. August\u00edn pre\u0161iel aj skepticizmom, obr\u00e1til sa k Plat\u00f3nov\u00fdm dielam<\/a>, ktor\u00fdch vplyv na August\u00ednovo u\u010denie je zjavn\u00fd, a zakotvil v istom zmysle, ako sme u\u017e spomenuli, v novoplatonizme, ktor\u00fd pova\u017eoval za vhodn\u00fd sp\u00f4sob, met\u00f3du zladenia kres\u0165ansk\u00e9ho u\u010denia s filozofiou. August\u00ednova mlados\u0165 bola pozna\u010den\u00e1 b\u00farliv\u00fdm \u017eivotom. Na \u0161t\u00fadi\u00e1ch v Kart\u00e1gu sa spriatel\u00ed so skupinou \u0161tudentov, ktor\u00ed sa naz\u00fdvaj\u00fa \u201eburi\u010di\u201c. \u017dije s konkub\u00ednou, m\u00e1 s \u0148ou syna. Svoj\u00edm \u017eivotom \u201ebojuje\u201c proti kres\u0165ansk\u00e9mu n\u00e1bo\u017eenstvu.
\nK ve\u013ek\u00e9mu obratu prich\u00e1dza August\u00edn v 33 rokoch. Po \u00fapornom h\u013eadan\u00ed nach\u00e1dza pravdu a kotv\u00ed v kres\u0165anstve, ktor\u00e9mu sa tak br\u00e1nil. Jeho \u017eivotn\u00e1 cesta a duch s\u00fa azda porovnate\u013en\u00e9 so \u0160aulom \u2013 Pavlom. August\u00edn sa vracia do Afriky a zaklad\u00e1 tam ist\u00fd druh laick\u00e9ho kl\u00e1\u0161tora, v ktorom sa s priate\u013emi chce venova\u0165 teologick\u00fdm a filozofick\u00fdm \u0161t\u00fadi\u00e1m. Napokon sa r. 391 st\u00e1va k\u0148azom a v r. 395 biskupom v severoafrickom meste Hippo. Zomiera r. 430. Pre cirkevn\u00fa politiku nadobudol August\u00edn ve\u013ek\u00e9ho v\u00fdznamu, a to ako b\u00fdval\u00fd pr\u00edvr\u017eenec manicheizmu. Stal sa z neho horliv\u00fd bojovn\u00edk v boji proti manicheizmuz a kres\u0165ansk\u00e9 u\u010denie. Svojimi po\u010detn\u00fdmi spismi vyvracal my\u0161lienky pelagianizmu i donatizmu.<\/p>\n

Jednotliv\u00fd \u010dlovek ako Bo\u017eie stvorenie<\/h2>\n

Centrom filozofie August\u00edna u\u017e nie je kozmos (svet), ako tomu bolo u gr\u00e9ckych filozofov, ale jednotliv\u00fd \u010dlovek; u August\u00edna \u2013 filozofuj\u00faceho teol\u00f3ga, \u010di teologizuj\u00faceho filozofa, jednotliv\u00fd \u010dlovek ako Bo\u017eie stvorenie \u017eij\u00face v spolo\u010denstve s in\u00fdmi \u013eu\u010fmi.August\u00ednova filozofia h\u013eadaj\u00faca pravdu vo vn\u00fatri \u010dloveka sa konkretizuje v etike. Povedali sme, \u017ee u August\u00edna doch\u00e1dza k zvratu \u2013 eticko-filozofick\u00e1 problematika dosahuje jedine\u010dn\u00e9 preh\u013abenie a zvn\u00fatornenie; \u0165a\u017eisko sa v kres\u0165anskej filozofii pres\u00fava na \u010dloveka, na vn\u00fatro, ktor\u00e9 August\u00edn odv\u00e1\u017ene odha\u013euje najm\u00e4 vo Vyznaniach.
\nV tom je ve\u013ek\u00fd rozdiel medzi August\u00ednom a gr\u00e9ckymi filozofmi (napr. Aristotelova etika je zameran\u00e1 \u00faplne na vonkaj\u0161ie vz\u0165ahy). August\u00ednom sa za\u010d\u00edna rozhoduj\u00faci zlom. August\u00edn hovor\u00ed, \u017ee mravn\u00e9 pravdy maj\u00fa svoj p\u00f4vod vo vn\u00fatri \u010dloveka, s\u00fa dan\u00e9 Bohom a s\u00fa uchopite\u013en\u00e9 ur\u010dit\u00fdm druhom netelesn\u00e9ho svetla, svetlom Ducha Sv\u00e4t\u00e9ho. (tzv. te\u00f3ria ilumin\u00e1cie). Pozeraj\u00fac do seba \u010dlovek odkr\u00fdva n\u00e1vody k svojmu spr\u00e1vaniu sa. Podstatn\u00e9 nie je to, ako skutky vyzeraj\u00fa, ale to, v akom duchu boli uskuto\u010dnen\u00e9.<\/p>\n

V\u0161etko, \u010do je, je dobr\u00e9<\/h2>\n

Pod\u013ea August\u00edna je v\u0161etko, \u010do je, dobr\u00e9. Pova\u017euje zlo za metafyzick\u00e9 ni\u010d. Je to popretie dobra, nedostatok (privatio) dobra, nedovolenie dobru, aby pri\u0161lo do \u010dinnosti. Teda nie je to nejak\u00e1 samostatn\u00e1 substancia, ale len nedostatok v uplatnen\u00ed sa substancie dobra. Boh nestvoril zlo ako tak\u00e9. \u010co Boh stvoril, bytie \u010dloveka, to je dobr\u00e9. Aj \u013eudsk\u00e1 sloboda je dobr\u00e1. V\u00f4bec v\u0161etko je dobr\u00e9. Ba aj akt, ktor\u00fdm \u010dlovek hre\u0161\u00ed, je vo svojej bytostnej akosti dobr\u00fd. Zlo je len smer aktu, zameranie aktu, zneu\u017eitie slobody, ktor\u00e1 d\u00e1va bytostn\u00fa plnos\u0165 aktu.
\nS touto ot\u00e1zkou s\u00favis\u00ed aj ot\u00e1zka spolu\u00fa\u010dinkovania Boha a \u010dloveka. Boh v\u0161etko rob\u00ed, teda aj akt \u010dloveka? Aj akt zl\u00fd a dobr\u00fd? Ke\u010f Boh v\u0161ade \u00fa\u010dinkuje, vtedy sa m\u00f4\u017ee sta\u0165 len to, \u010do on chce, uplat\u0148uje sa len jeho v\u00f4\u013ea. Kde je potom sloboda \u010dloveka? Ako m\u00f4\u017ee by\u0165 \u010dlovek za svoj skutok zodpovedn\u00fd? Tu je naj\u0165a\u017e\u0161\u00ed probl\u00e9m, probl\u00e9m milosti a slobodnej v\u00f4le, s ktor\u00fdm sa August\u00edn boril. August\u00edn to rie\u0161il takto: \u010d\u00edm v\u00e4\u010d\u0161mi sa Boh uplat\u0148uje v \u010dloveku, t\u00fdm v\u00e4\u010d\u0161mi sa st\u00e1va \u010dlovek \u010dlovekom. \u010c\u00edm mocnej\u0161ie \u00fa\u010dinkuje Boh v \u010dloveku, t\u00fdm je \u010dlovek slobodnej\u0161\u00ed.Boh pod\u013ea August\u00edna, a teda aj kres\u0165ansk\u00e9ho u\u010denia, nie je nijako pr\u00ed\u010dinou mor\u00e1lneho zla. Boh ho len, re\u0161pektuj\u00fac \u013eudsk\u00fa slobodu, dop\u00fa\u0161\u0165a.
\nNapokon sa u August\u00edna (in: De civitate Dei) m\u00f4\u017eeme stretn\u00fa\u0165 aj s n\u00e1zorom, \u017ee Boh aj zlo m\u00f4\u017ee a aj vyu\u017e\u00edva na dobr\u00fd cie\u013e. \u017diada sa n\u00e1m e\u0161te zd\u00f4razni\u0165 jeden aspekt August\u00ednovho u\u010denia, a t\u00fdm je Bo\u017eia milos\u0165. August\u00edn na\u010diera do dej\u00edn sp\u00e1sy a hovor\u00ed, \u017ee prarodi\u010dmi (Adam a Eva) bola prv\u00fdm hriechom sloboda \u013eud\u00ed naklonen\u00e1 k zlu, \u013eudsk\u00e1 prirodzenos\u0165 je odvtedy n\u00e1chyln\u00e1 na hriech . \u010clovek nem\u00e1 na konanie dobra dos\u0165 vlastnej sily, potrebuje k tomu milos\u0165 Bo\u017eiu.<\/p>\n

Aurelius Augustinus: O bla\u017eenom \u017eivote<\/h2>\n

V diele O bla\u017eenom \u017eivote Aurelius Augustinus tvrd\u00ed: \u201eBla\u017een\u00fd je ten, kto nem\u00e1 nedostatok, teda by\u0165 bla\u017een\u00fd nie je ni\u010d in\u00e9 ako nema\u0165 nedostatok, t.j. by\u0165 m\u00fadry. M\u00fadros\u0165 je mierou ducha, ktorou sa udr\u017eiava v rovnov\u00e1he, aby nevybo\u010dil do nad miery, a ani aby sa nedusil pod \u0148ou. Teda ka\u017ed\u00fd, kto je bla\u017een\u00fd, m\u00e1 svoju mieru, t. j. m\u00fadros\u0165. Pravdou sa v\u0161ak nie\u010do st\u00e1va na z\u00e1klade nejakej my\u0161lienky najvy\u0161\u0161ej miery, z ktorej vych\u00e1dza a do ktorej sa zdokonalen\u00e1 vracia. Kto skrze pravdu dospeje k vy\u0161\u0161ej miere, ten je bla\u017een\u00fd, \u010do znamen\u00e1 ma\u0165 v du\u0161i Boha, po\u017e\u00edva\u0165 Boha. Zo sam\u00e9ho prame\u0148a pravdy dost\u00e1vame impulz, ktor\u00fd v n\u00e1s sp\u00f4sobuje, \u017ee na Boha pam\u00e4t\u00e1me, \u017ee ho h\u013ead\u00e1me, \u017ee prekon\u00e1vame duchovn\u00fa nechu\u0165 a t\u00fa\u017eime po \u0148om. K\u00fdm boha h\u013ead\u00e1me, pokia\u013e nie sme nas\u00fdten\u00ed sam\u00fdm prame\u0148om- plnos\u0165ou e\u0161te sme nedo\u0161li k cie\u013eu, a hoci n\u00e1m Boh pom\u00e1ha, e\u0161te nie sme m\u00fadri a bla\u017een\u00ed. A v tom je pln\u00e9 nas\u00fdtenie du\u0161\u00ed, to je bla\u017een\u00fd \u017eivot, zbo\u017ene a dokonale pozna\u0165, kto \u0165a priv\u00e1dza k pravde, ak\u00fa pravdu po\u017e\u00edva\u0161, \u010do \u0165a sp\u00e1ja s najvy\u0161\u0161ou mierou. Tieto tri veci ukazuj\u00fa, kto je schopn\u00fd pochopi\u0165 jedin\u00e9ho Boha, jednu substanciu a vyl\u00fa\u010di\u0165 m\u00e1rnos\u0165 rozli\u010dn\u00fdch povier\u201c
\nHlavn\u00fa August\u00ednovu my\u0161lienku, \u017ee v pravde a klame sa pravdiv\u00e9 a klamn\u00e9 navz\u00e1jom prel\u00ednaj\u00fa dop\u013a\u0148a my\u0161lienkou, \u017ee nem\u00e1me napodob\u0148ova\u0165 pravdu zmie\u0161an\u00fa s klamstvom. Sv. August\u00edn sa napr\u00edklad neuspokojil s prost\u00fdm tvrden\u00edm, \u017ee po\u00e9zia a maliarstvo s\u00fa rozko\u0161n\u00edcke klamstv\u00e1. Zlo\u017eit\u00fdm dialektick\u00fdm postupom otupil ostrie tohto hanliv\u00e9ho ozna\u010denia a na\u0161iel v \u201epoetick\u00fdch v\u00fdmysloch\u201c zvl\u00e1\u0161tny druh pravdy. Klamstvo charakterizoval ako pokryteck\u00fa zhodu s pravdou: \u201eklamstvo je to, \u010do predstiera, \u017ee je nie\u010d\u00edm, \u010d\u00edm nie je, alebo sa sna\u017e\u00ed by\u0165 t\u00fdm, \u010d\u00edm nie je.\u201c Nevych\u00e1dzaj von, vr\u00e1\u0165 sa do svojho vn\u00fatra, tam spo\u010d\u00edva pravda.<\/p>\n","protected":false},"excerpt":{"rendered":"

Aurelius Augustinus sa narodil 13. 11. 354 v Tagaste (Num\u00eddia) ako syn pohansk\u00e9ho otca a kres\u0165anskej matky. Patril k prv\u00fdm filozofuj\u00facim teol\u00f3gom ran\u00e9ho kres\u0165anstva. Jeho … <\/p>\n","protected":false},"author":15,"featured_media":25012,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[165,553],"tags":[],"class_list":["post-7749","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-osobnosti","category-vzdelavam-sa"],"yoast_head":"\nAurelius Augustinus a bla\u017een\u00fd \u017eivot<\/title>\n<meta name=\"description\" content=\"Poh\u013ead na \u017eivot, diela a my\u0161lienky filozofa Aurelia Augustina. Aurelius Augustinus: O bla\u017eenom \u017eivote. August\u00ednov \u017eivot. 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