metafizika oor Engels

metafizika

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Raha araka izany (...) amin’ny fametrahana an’io fampianarana metafizika io, dia mitsangana ho fiavavahana ny siansa, tsy isalasalana fa ho fivavahana tsy mino an’Andriamanitra (raha misy izany)”.
This suggests . . . that science, in allowing this metaphysical notion, sees itself as religion and presumably as an atheistic religion (if you can have such a thing).”

Hoy ilay boky hoe A History of Christianity: “Ireo mpandala ny metafizika kristianina dia nilazalaza ny Grika tamin’ireo am-polony taona maro talohan’i Kristy, ho nitolona mafy, nefa nitolona an-jambany, mba hahafantatra an’Andriamanitra, ka azo lazaina ho niezaka naka sary an-tsaina an’i Jesosy avy tamin’ny fisainana atenianina tsy nisy fotony, mba hamoronana Kristianisma avy tamin’ny fisainana poaka atin-dry zareo mpanompo sampy.”
The book A History of Christianity states: “Christian metaphysicians were to portray the Greeks in the decades before Christ as struggling manfully but blindly towards a knowledge of God, trying, as it were, to conjure up Jesus out of the thin Athenian air, to invent Christianity out of their poor pagan heads.”

Amin’ny fanohanana fa tsy mahazo miady hevitra ny amin’ny ‘raharaha metafizika’ toy ny fisian’Andriamanitra na ny mahatonga izao rehetra izao ny siansa, dia nomarihin’Atoa Shallis “fa ireo mpahay siansa dia manaiky ny resaka ara-pilozofia ataon’ireo mpiara-miasa aminy raha lavin’izy ireo ny fisian’ny fandrindran-kevitra ambony iray, fa tsy ny mifanohitra amin’izany.
Though Shallis maintains that the existence of God or purpose in the universe is a “metaphysical question” with which science cannot deal, he observes “that scientists are permitted by their own colleagues to say metaphysical things about lack of purpose and not the reverse.

Izao no vakina ao: “Ny teolojia kristiana dia nifidy ny metafizika [na filozofia] platonisiana vaovao ny amin’ny fototra sy ny persona miavaka [maha-izy na toe-tena] ho fiaingana mba hilazana ny hevitry ny fifandraisana misy eo amin’ny ‘Ray sy ny Zanaka’.”
The Encyclopædia Britannica states: “Christian theology took the Neoplatonic metaphysics [philosophy] of substance as well as its doctrine of hypostases [essence, or nature] as the departure point for interpreting the relationship of the ‘Father’ to the ‘Son.’”

Amin'ny Metafizika nanontany izy hoe: "Tahaka ny hevitra izay atin-javatra, ho voasaraky ny zavatra ve zy ireo ?"
The paradox engages in the idea of identity: "If parts of an object are replaced with similar parts, does it remain the same?"

Tsara àry ny mijery izao fanamarihana manaraka izao, mikasika ny Jaona 6:64, nivoaka tao amin’ny Critical, Doctrinal and Homiletical Commentary, nosoratan’i Schaff-Lange: “[Ny hoe ‘fiandohana’], araka ny metafizika, dia tsy milaza ny hoe hatramin’ny niandohan’ny zavatra rehetra (...), na hatramin’ny niandohan’ny fifandraisany [fifandraisan’i Jesosy] tamin’ny tsirairay avy (...), na hatramin’ny fotoana nanombohany nanangona ny mpianany nanodidina azy, na hatramin’ny nanombohan’ny raharahany tamin’ny naha-Mesia azy (...), fa hatramin’ny nisehoan’ny fitsimohan’ny tsy finoana mangingina voalohany [nahatafintohina ny mpianatra sasany].
(Acts 11:15; 2:1-4) It is therefore interesting to note this comment on John 6:64 in the Critical, Doctrinal, and Homiletical Commentary by Schaff-Lange: “[‘Beginning’] means, not metaphysically from the beginning of all things . . . , nor from the beginning of His [Jesus’] acquaintance with each one . . . , nor from the beginning of His collecting of the disciples around Him, or the beginning of His Messianic ministry . . . , but from the first secret germs of unbelief [that produced the stumbling of some disciples].

Angamba ny olona iray hafa mety mahita fomba fijery metafizika kokoa ao anatin'ny demaokrasia raha miohatra amin'ny politika , karazana fanafahan-tena fa tsy fanafahana ara-politika, nefa tsy hahalala velively azy io satria voasivana ny teny hoe “demaokrasia”.
Perhaps another person sees something metaphysical rather than political in democracy, a form of self-liberation rather than political liberation, but will never know it because the word “democracy” is censored.

Tsy mahagaga àry raha toa ny tapany sisa amin’ny fiadian-kevitr’izy ireo, mbola niorina tamin’ny metafizika momba ny fototra ihany, ka nitarika ho amin’ny famoronana hevitra tsy niankina velively tamin’ny Testamenta vaovao.”
It is no wonder that the continuation of the dispute on the basis of the metaphysics of substance likewise led to concepts that have no foundation in the New Testament.”

Liana tamin’ny metafizika sy ny fidirana indray ao amin’ny nofo hafa izy, nefa tsy nitondra azy na ho aiza na ho aiza izany.
Then she started dabbling in metaphysics and reincarnation but to no avail.

Hoy i Roux: “Toa an’ireo mpandinika kintana ihany ny mpitsabo, tany Mezopotamia. Nifototra tamin’ny filozofia momba ny tontolo any an-koatran’ny hitan’ny maso (metafizika) mantsy ny fahalalany, ka tsy afaka nitady fanazavana azon’ny saina ekena izy ireo.”
Roux observes: “The physicians of Mesopotamia, like her astronomers, founded their art upon metaphysical doctrines and thereby closed the door to a fruitful quest for rational explanations.”

Taonjato dimy talohan’i Pilato, dia nino i Parménide (izay noheverina ho ilay namorona ny metafizika tany Eoropa) fa tsy mety ho hita ny tena fahalalana.
Five centuries before Pilate, Parmenides (who has been considered the father of European metaphysics) held that real knowledge was unattainable.

Nandinika lalina filôzôfia, psykôlôjia, ary metafizika izy ireo.
They have investigated philosophy, psychology, and metaphysics.

Manazava toy izao ny boky nosoratan’olo-mahay iray (Theological Dictionary of the New Testament): “Noho ny herin’ny [filozofia] metafizika nataon’i Platon sy ny fahalalana ara-pitondrantena nampianarin’ireo stoisiana, ireo mpanao fanamarinana [ireo ‘Rain’ny’ Eglizy tamin’ny taonjato faha-2 sy ny fiandohan’ny taonjato faha-3] dia tsy nampiasa betsaka ny hevitra ny amin’ny fanjakan’Andriamanitra.
The Theological Dictionary of the New Testament informs us: “Influenced by the metaphysics [philosophy] of Plato and the ethics of the Stoics, the Christian Apologists [second- and early third-century church “fathers”] make little use of the concept of the kingdom of God.