![]() The home planets with their beautiful, tame, and live environments are only a temporary residence for the ontogenic species while they are still immature and not ready to survive in space. Some goals included are: a lasting, eternal, safe, and free survival in a part of the galaxy or even in a wider range. Unlike God, who – as was already mentioned, according to religious beliefs and some philosophical thoughts – created a natural being, nature, (inasmuch as this one is not eternal) – unlike God, therefore, man creates an artificial being – “something” that, as was already mentioned, needs to serve as a medium for the human’s freedom and realization of human species’ ultimate goals. – are not ontogenic but rather hrematogenic (also from the Ancient Greek: hrema – thing and genesis – creation.) Species which are able to create various things – species such as beavers, birds, bees, spiders. Simple things have no power of self development. That which cannot create its own species, or, which does not exist as a species is not a real being but some kind of defect or mere case, a coincidence. Petrus suggests that a being, is “something” autopoietic, that is, “something which is able to move itself” (Aristotle) and something which has the power to self develop and the ability to have an infinite long-lasting self maintenance, through the development of its own species, since a species is the most perfect and infinite aspect of the existence of a being – an actualized idea. Petrus thinks that the human species is also able to create something beingness, beinglike or beingfull – able to create an artificial being. According to the religious, as well as some philosophical beliefs, only God can create something beinglike (beingfull), (natural) being (nature) at all (inasmuch as it is not eternal). The ontogenic ability is the divine part in humans. (From the Greek – ontos on – being and genesis – creation). Petrus says that the human species is an ontogenic one – able to create something beingfull (beingness). Man – exists most completely as a species, not as a “versatile, educated, and developed individual.” A species is the most versatile, infinite, that is, immortal form of a being’s existence. It is a beingfull instrument, by which human species try to achieve its ultimate goals. ![]() Ĭivilization is a whole bodily shape of an artificial being, created by man. It was also the opinion of Anaximander, Buddha, The Bible, Schopenhaur. Similar to the thoughts of Erigena and Hegel, who believe that nature is “a antithesis of an Absolute idea,” while Petrus says that nature is a pure illusion, something essentially imperfect. The following are some other ideas of his teachings. With the act of self reproduction of a being, a species and a new member of that species occurs, ensues.įurther, Petrus thinks that the being – while existing as an individual, develops in a revolutionary way, while the species in an evolutionary way. A being which cannot create its own kind (species), is not real and therefore is sentenced to failure, downfall. Through the epithesis an individual being transforms itself into a species, a certain infinite or immortal shape of its existence. Petrus believes that still another one exists, a fourth grade (or level) which he called Epithesis.Įpithesis is the moment of a being’s self reproduction. Hegel gave names to the different grades (or levels) of development of the being 1. Afterwards it was followed by diadic dialectics (Heraclitus, Plato… ) and then, several hundred years later, in the New Testament it was transformed into triadic dialectics, the kind which Hegel, Marx and some other significant thinkers used. Petrus believes that Hegel overlooked the development of dialectics itself and that it, at first, existed as an abstract and monadic dialectic, which is in fact, logic (science of logic). Petrus’s first significant work done in 1985 was his book called A Draft for Dialectic Criticism.īy dialectics he means the principle of a being’s self development, but dialectics is also an Organon or instrument of the mind by which a being consciously observes his own development. Nowadays, he works solely – not affiliated with any institution – as a free thinker and scholar – a freelancer.īy selection and interpretation, Petrus is a systematic thinker. Petar Bosnić Petrus, Professor of Philosophy and Art History, was born in Zagreb in 1948, grew up in Šibenik, and graduated at the University of Zagreb where he studied Philosophy and Art History. ![]() Prof, Spomenka Vlašić, Samobor, Danice Ilirske 3 ![]()
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