Analogical models in science enable us to understand unobservable theoretical entities. We need this basic understanding, even in the case of mental phenomena, where multiple cognitive principles are involved. In this article, we suggest an analogical model of cognition that incorporates basic insights from the philosophies of science and theology, which could serve as a point of contact for the dialogue between science and theology. For this purpose, we presuppose six stages of understanding and the existence of six different theoretical cognitive principles that have their own characteristics, which coincide with some Biblical characters, theological reflections and scientific approaches to finding the truth. The choice of the analogical model and the cognitive principles is justified with their ability to organize, structure and make sense of different segments of scientific and theological knowledge, which otherwise seem confused, unrelated and without structure. The analogical model gives us a big picture of their relations and confirms the ability of the observable macroworld and phenomenological experience to assist us in understanding the realities that, at first sight, seem incomprehensible.

Transhumanizem že kar nekaj časa buri duhove v javnih razpravah, še posebej, ko so vanje vključene tudi religije. Mnogi verniki ga zavračajo kot utopijo ali poskus zasesti mesto Boga. Vendar je že konec 19. stoletja pravoslavni teolog Nikolaj Fjodorovič Fjodorov gojil zamisel, da bi lahko človek s pomočjo znanosti postal uspešen sodelavec Boga pri odrešenju stvarstva. V tej razpravi smo kot izhodišče vzeli njegovo idejo, da bo človek nekoč s pomočjo znanosti in tehnologije postal upravljavec vesolja, ki bo nadzoroval njegov razvoj, in preverjamo, ali je njegova vizija transhumanizma oz. iz njega izhajajoče teologije skladna z vsemi viri katoliške teologije: Svetim pismom, tradicijo, razumom in verskim izkustvom. Ugotavljamo, da tako Sveto pismo kakor tudi sodobno cerkveno učiteljstvo nalagata ljudem odgovornost do stvarstva, kar vključuje tudi njegovo obrambo pred uničenjem, hkrati pa je vizija človeka pri Fjodorovu v skladu z razumom in verskim izkustvom. Pri tem pa opozarjamo, da moramo njegovo vizijo prilagoditi katoliški zmerni srednji poti, ki se izogiba ekstremnim pozicijam in zagovarja previdnost. Vsekakor pa poskus takšne vizije pozdravljamo, saj je koristna tako za kolektivni optimizem kakor tudi za gojenje mednarodnega sodelovanja, ki je ena od glavnih poti k miru.

In this article, we addressed the question whether the Gospel’s double antisymmetry can be found in the reality as such and especially in Western society, which has obviously made a development in its history.Based on the conceptual analysis of language, we came to the conclusion that there are four layers of reality: the material world, lifeworld, material life and personal life. Through the analysis of individual layers of reality, we have come to the realization that they are characterized by the double antisymmetry (horizontal and vertical) spoken of in the Gospel. While the world (material and lived) is characterized by the primacy of parts over the whole, life (material and personal) is characterized by the primacy of the whole over the parts. Furthermore, if the material world and material life are characterized by the supremacy of the abstract over the concrete, the lifeworld and personal life are characterized by the supremacy of the concrete over the abstract. Based on the examples from logic, science, and society, we also show how this antisymmetry manifests itself in concrete phenomena of everyday life and how it points to the gradual conversion of Western society, which is, according to our conclusion, becoming more and more like the People of God, the heir of the Kingdom of Heaven proclaimed by Jesus of Nazareth.

The scientific process of understanding natural phenomena such as evolution is an important tool for human progress, so it is good to know where it begins and where it ends, or where it leads. In this article, we put forward the observation that mysticism begins when, in understanding phenomena, we move into the intellectual realm of the unobservable and invisible material and personal life processes, which are interconnected in two ways. On the one hand, the material life processes, which can be contemplated mystically by means of scientific explanations, analogical models, and imagination, are the reason for the purposefulness of identities that are the fruit of personal processes. These are experts, professional and amateur scientists, and lay scientists who are attracted to identity precisely because of the material life processes in which they have an interest, enthusiasm, or passion. On the other hand, it is precisely their mental engagement with these material life processes through the mystical contemplation of the beautiful solutions to nature’s problems that makes them true since truth is classically conceived precisely as the correspondence between intellect and a thing. Discerning the truth of hypotheses, theories, mid-range theories, and meta-theories, however, requires humility at all levels because of the collective way of seeking truth. In this process of truth discernment, it is necessary to accept humbly that I may be wrong and that my neighbor may be right, which ultimately leads us to the mysticism of the Triune God’s merciful love.

Christian apologetics has recently gained a new impetus from authors such as Alister McGrath, who advocates a new, Trinitarianapproach to natural theology, the main purpose of which is to confirm a resonance between scientific discoveries and Christian doctrine, thus confirming its credibility. In this article, we use Trinitarian natural theology, which has many advantages over classical natural theology, on the example of the surprising phenomenon of true love. This is manifested in the material world in The Principle of Insufficient Reason, observable through observations of deeds of love, which lack reciprocity and, in the lifeworld in the essence of ratio-sui or selfexplicability of true love, experienceable through experiences of explanation of the reasons for love with love itself. The analysis of different layers of reality and its scientific methods, together with the postpositivistic recognition of the plurality of methods, has shown that the method of inference to the best explanation, which is used in the article, is a legitimate scientific method. The Christian doctrine of the Triune God of Love and the doctrine of perichoresis make perfect sense of the empirical observations and lifeworld experiences of true love. However, the question remains unanswered: which of the worldviews best explains the curious and surprising phenomenon of true love?