Pozicija religije u digitalnom dobu / Position of Religion in Digital Age

Nezir Krčalo, Adnan Džafi̇ć
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Abstract

Whenever the topic of religion is in question, Heraclitus' thought about the "logos" in the world that "neither hides nor reveals itself" comes to the fore. According to him, "logos" is the universal principle of the cosmos, the principle of the unity of opposites, and to know it one must make a mental effort, which is nothing but the light of faith as such. The "Logos" is the "cosmic connector" and is operative in all things because it unites the two opposite poles, God's speech, and the world. The world is nothing but "symbolic speech of God". Human imagination has the ability to clothe the spiritual ("logos") in sensory form (logic). The interpretation of symbols is based on deepening their contents and enriching their meanings through scientific research and scientific knowledge. The symbolic language of the keyboard (digital religion) is not suitable for such a thing.Religion, as a variable social phenomenon prone to diffusion, is favored by the digital age in its mission, not knowing what consequences it will experience in the foreseeable future. In order to master the ideas of individuals, by inversion, he wants to present the "external activity" with faith as such, to enter the subjective world of the individual and his intimacy with God. Just as language is the medium of thought, religion is also the medium of faith. In the digital age, man becomes the medium of the media.
Posicija religije u digitalnom dobu / 数字时代的宗教立场
每当谈及宗教,赫拉克利特关于世界中 "既不隐藏也不显露 "的 "逻各斯 "的思想就会凸显出来。赫拉克利特认为,"逻各斯 "是宇宙的普遍原则,是对立统一的原则,要认识它就必须付出精神上的努力,而这种努力不过是信仰之光。逻各斯 "是 "宇宙的连接器",在万事万物中都起作用,因为它把对立的两极--上帝的言语和世界--结合在一起。世界不过是 "上帝的象征性言语"。人类的想象力能够将精神("逻各斯")包裹在感官形式(逻辑)中。对符号的解释是通过科学研究和科学知识深化其内容、丰富其含义。而键盘的符号语言(数字宗教)并不适合做这样的事情。宗教作为一种易传播的多变社会现象,在其使命中受到数字时代的青睐,不知道在可预见的未来会经历怎样的后果。为了掌握个人的思想,他希望通过倒置的方式,将 "外部活动 "与信仰本身呈现出来,进入个人的主观世界及其与上帝的亲密关系。正如语言是思想的媒介,宗教也是信仰的媒介。在数字时代,人成为媒介的媒介。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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