Esta tese versa sobre as diferentes funções para as quais a História Natural foi mobilizada em Portugal e na América Portuguesa entre 1750 e 1822. Defende-se aqui que esse domínio do saber se constituiu entre dois paradigmas ilustrados: o da Teologia Natural e o da ideia de utilidade da natureza para uso humano, sendo este segundo paradigma predominante a partir novos Estatutos da Universidade de Coimbra (1772). Para tanto, analisamos discursos de homens de ciência que fizeram parte do quadro de sócios da Academia Real das Ciências de Lisboa (1779). Em um primeiro momento, a questão é debatida por meio da análise dos novos Estatutos. Examinamos as concepções de História Natural na Ilustração e a opção dos legisladores de enfatizar um ensino voltado para a utilidade. Em seguida, atentamos para a maneira como a História Natural foi mobilizada pelo padre oratoriano Teodoro de Almeida e pelos frades franciscanos José Mayne e Manuel do Cenáculo com o intuito oferecer uma resposta pública às ideias radicais da Ilustração. Além disso, discutimos a maneira como Cenáculo apresentou uma reflexão sobre os usos que os homens poderiam tirar da natureza. Na sequência, esmiuçamos a importância de Domingos Vandelli no panorama da História Natural da segunda metade do século XVIII. Destacamos especialmente a maneira como mobilizou a Academia das Ciências para o seu projeto de inventariação \"física\" e \"econômica\" da natureza de Portugal e suas colônias, incorporando princípios da economia política. Por fim, abordamos as concepções de História Natural e o papel atribuído à providência divina no funcionamento da natureza por parte de dois naturalistas luso-brasileiros com claros vínculos aos projetos políticos do Estado português de finais do século XVIII e início do XIX: Frei José Mariano da Conceição Veloso e José Bonifácio de Andrada e Silva. / This dissertation discusses the different roles of the concept of Natural History in Portugal and Portuguese America among 1750 and 1822. We propose here that this field of knowledge has been built up from two enlightened paradigms: Natural Theology and the idea of nature usefulness for human apropriation. This second paradigm prevails as from the publication of the Statutes of the University of Coimbra (1772). Therefore, we analyze the texts of men of science who integrated the board of members of the Royal Academy of Sciences of Lisbon (1779). In a first moment, this issue is debated through the analysis of the new Statutes. We examined the conceptions of Natural History in Enlightenment and the option to emphasize an education oriented by the idea of utility. Then, we attend to the manner how Oratorian priest Teodoro de Almeida and Franciscan friars José Mayne and Manuel do Cenáculo resorted to Natural History concepts, providing a public answer to the radical ideas of Enlightenment. Also, we discuss the way Cenáculo presented a reflection about the uses men could make from nature. After that, we debate the importance of Domingos Vandelli in the context of the Natural History studies in the second half of the XVIII century. We emphasize especially the way he mobilized The Royal Academy of Sciences around his project of creating an inventory of \"physics\" and \"economics\" of nature in Portugal and its colonies, incorporating principles of Political Economy. Lastly, we debated the conceptions of Natural History and the role attributed to divine providence in the working of nature by two Luso-Brazilian naturalists clearly identified to the Portuguese State\'s political projects of the end of the 18th and the beginning of the 19th centuries: Friar José Mariano da Conceição Veloso and José Bonifácio de Andrada e Silva.

Esta tese versa sobre as diferentes funções para as quais a História Natural foi mobilizada em Portugal e na América Portuguesa entre 1750 e 1822. Defende-se aqui que esse domínio do saber se constituiu entre dois paradigmas ilustrados: o da Teologia Natural e o da ideia de utilidade da natureza para uso humano, sendo este segundo paradigma predominante a partir novos Estatutos da Universidade de Coimbra (1772). Para tanto, analisamos discursos de homens de ciência que fizeram parte do quadro de sócios da Academia Real das Ciências de Lisboa (1779). Em um primeiro momento, a questão é debatida por meio da análise dos novos Estatutos. Examinamos as concepções de História Natural na Ilustração e a opção dos legisladores de enfatizar um ensino voltado para a utilidade. Em seguida, atentamos para a maneira como a História Natural foi mobilizada pelo padre oratoriano Teodoro de Almeida e pelos frades franciscanos José Mayne e Manuel do Cenáculo com o intuito oferecer uma resposta pública às ideias radicais da Ilustração. Além disso, discutimos a maneira como Cenáculo apresentou uma reflexão sobre os usos que os homens poderiam tirar da natureza. Na sequência, esmiuçamos a importância de Domingos Vandelli no panorama da História Natural da segunda metade do século XVIII. Destacamos especialmente a maneira como mobilizou a Academia das Ciências para o seu projeto de inventariação \"física\" e \"econômica\" da natureza de Portugal e suas colônias, incorporando princípios da economia política. Por fim, abordamos as concepções de História Natural e o papel atribuído à providência divina no funcionamento da natureza por parte de dois naturalistas luso-brasileiros com claros vínculos aos projetos políticos do Estado português de finais do século XVIII e início do XIX: Frei José Mariano da Conceição Veloso e José Bonifácio de Andrada e Silva. / This dissertation discusses the different roles of the concept of Natural History in Portugal and Portuguese America among 1750 and 1822. We propose here that this field of knowledge has been built up from two enlightened paradigms: Natural Theology and the idea of nature usefulness for human apropriation. This second paradigm prevails as from the publication of the Statutes of the University of Coimbra (1772). Therefore, we analyze the texts of men of science who integrated the board of members of the Royal Academy of Sciences of Lisbon (1779). In a first moment, this issue is debated through the analysis of the new Statutes. We examined the conceptions of Natural History in Enlightenment and the option to emphasize an education oriented by the idea of utility. Then, we attend to the manner how Oratorian priest Teodoro de Almeida and Franciscan friars José Mayne and Manuel do Cenáculo resorted to Natural History concepts, providing a public answer to the radical ideas of Enlightenment. Also, we discuss the way Cenáculo presented a reflection about the uses men could make from nature. After that, we debate the importance of Domingos Vandelli in the context of the Natural History studies in the second half of the XVIII century. We emphasize especially the way he mobilized The Royal Academy of Sciences around his project of creating an inventory of \"physics\" and \"economics\" of nature in Portugal and its colonies, incorporating principles of Political Economy. Lastly, we debated the conceptions of Natural History and the role attributed to divine providence in the working of nature by two Luso-Brazilian naturalists clearly identified to the Portuguese State\'s political projects of the end of the 18th and the beginning of the 19th centuries: Friar José Mariano da Conceição Veloso and José Bonifácio de Andrada e Silva.

I uppsatsen jämförs William Paleys Natural Theology : or, evidence of the Existence and Attributes of the Deity, collected from the appearances of nature från 1802 med Michale J. Behes Darwin's black box : The biochemical challenge to evolution från 1996. Jämförelsen kontextualiseras med en skiss över evolutionsteorimotståndets historia under den mellanliggande perioden, som tillsammans med själva den vetenskapliga utvecklingen, antas förklara de skillnader i tilltal och val av argument som föreligger mellan de två verken. I fråga om grundläggande budskap, idéstruktur, syfte och religiositet befinns de två verken ligga varandra betydligt  närmare än vad som initialt kan tyckas vara fallet.

Bibliografická citace Otázka přirozené poznatelnosti Boha u Tomáše Akvinského [rukopis] : a její recepce u vybraných současných autorů : diplomová práce / Jiří Řičař ; vedoucí práce: David Bouma. -- Praha, 2016. -- 62 s. Abstract The thesis will be devoted to the possibility of knowing God in philosophical sense. Methodologically disregards the biblical revelation (revelatio) and Christian doctrine. Master student will present appropriate doctrine of Aquinas and tries to find its influences and forms in the works of contemporary philosophers of religion as R. Swinburne, R. Schaeffler and more. The aim of thesis is to express the doctrine of Thomas Aquinas in this area and evaluate its response and changes in the works of certain philosophers. Keywords Thomas Aquinas, Natural Theology, Natural Knowability of God, God's Attributes, Philosophy of Religion, Atheism

[pt] Esta dissertação propõe uma pesquisa ad fontes a respeito da teologia natural na Antiguidade Grega até a Patrística. Para isso, foram selecionadas algumas fontes gregas e latinas a fim de buscar os deuses dos poetas, os deuses dos filósofos, a phýsis na tradição bíblica e a theologia tripertita. Em um primeiro momento, foram pesquisados os deuses dos poetas e dos filósofos nos dois primeiros capítulos. Nesses capítulos, foram apresentadas duas abordagens a respeito da teologia natural na filosofia grega. A primeira abordagem trata da teologia natural como uma teologia da natureza. Já a segunda abordagem trata da teologia natural como uma teologia racional. Em um segundo momento, foi investigada a phýsis na tradição bíblica do Antigo Testamento, da Septuaginta e do Novo Testamento. E, por fim, a theologia tripertita (teologia mítica, teologia natural e teologia civil) foi apresentada em quatro pensadores não cristãos (Varrão, Plutarco de Queroneia, Dião Crisóstomo e Aécio) e cinco cristãos (Tertuliano de Cartago, Arnóbio de Sica, Lactâncio, Eusébio de Cesareia e Agostinho de Hipona). / [en] This dissertation proposes an ad fontes research on natural theology in Greek Antiquity through Patristics. For this purpose, this work has selected some Greek and Latin sources in order to find the gods of the poets, the gods of the philosophers, the phýsis in biblical tradition and the theologia tripertita. At first, the gods of the poets and philosophers were surveyed in the first two chapters. In these chapters, two approaches to natural theology in Greek philosophy were presented. The first approach dealt with natural theology as a theology of nature. The second approach dealt with natural theology as a rational theology. Then, the phýsis in the biblical tradition of the Old Testament, the Septuagint, and the New Testament was examined. At last, the theologia tripertita (mythical theology, natural theology, and civil theology) was presented in four non-Christian thinkers (Varro, Plutarch of Chaeronea, Dio Chrysostom and Aetius) and five Christians (Tertullian of Carthage, Arnobius of Sica, Lactantius, Eusebius of Caesarea, and Augustine of Hippo).

Includes bibliographical references (leaves 231-239) / Chapter one begins by introducing and orientating the reader to the study and the purpose of the study, namely the revelation of God. It also opens up what is central to the study by a way of a problem statement concerning this revelation of God, the black church and the human condition. The aims of the study and the research methodology are set out. The chapter ends with a hypothesis concerning the future doctrine of revelation and the prospects of this revelation in the lives of black people. Chapter two entails discussion on God and the church, as it pertains to revelation, starting with a historical account of Christian theology on the subject of revelation. The subject of revelation is engaged on an existential level, particularly the main areas of Christian theology, namely; special and general revelation. This is a section that puts both concepts within black experience, to see the viability for a black ecclesiology and black theology. Chapter two moves on to contend that for black church, there is a serious theological insurgent that is necessary and it is part and parcel of God’s revelation to blacks and the oppressed. This outlook places a section of critical reasoning in South African context and society concerning God’s revelation. Chapter three engages a philosophical meditation, ascribing meditation as a state of self-reflection for the black church and black theology. This meditation is cognisant of black experience and is self-diagnosis concern God and humanity, particularly the dehumanising, (how it must affirm essence and substance). The meditation of the black church engages the concept of absurdity as Camus (1995) (also see Melancon 1983) has posited the absurd as a malaise in the world and silence of the word to that malaise. The absurd is also linked to theodicy, however, the black experience and the encounter with God transcends absurdity and theodicy. As part of the transcending aspect of the black experience, the research considers Western atheism, Christianity and death of God, whose burial is in the mind, souls and bodies of blacks. The chapter then moves on to discuss the black church as a receptor of God’s revelation, the new image of the crucified and the new metaphysics guaranteeing the upliftment of blacks. Chapter four focuses on the black invisibility and the hiddenness of God, it is seeing invisibility and hiddenness as linked together. The chapter also focuses on the need for black visibility rooted in the ontological and physiological expression and experience of being human; Imago Dei. The chapter links black visibility with the concept of whiteness, being a dehumanising political identity imposed on the people of colour. The chapter then translates into the context of visibility, invisibility and God’s revelation within the economic South African context. The final analysis of the chapter is a confession of God’s revelation rooted in God’s visibility and running parallel to that of black visibility. Chapter five proposes that the black experience and the use of the Bible Sola Sriptura, as it reveals the black church as part of church history. As such, it takes the early church’s reading of the New Testament and understanding of Christology through kenosis; the emptying of God to be human and using that paradigm to link Christ’s human experience and the experience of the dehumanising and humanising that of blacks. The chapter concludes with a Christology and black Messiah, who links the secular and divine, general and special revelation. Chapter six concerns the findings of the study, recommendations and conclusion. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)