Truth Of Things Research Articles

The five-box method: The "four-box method" for the Catholic physician.

The traditional ethical model of the "Four-Box Method" can be adapted to integrate the perspective of a Catholic physician. In an increasingly secularist environment, medical students and physicians are often asked to "leave religious beliefs at the door" and not consider the care and stewardship of our own morality and involvement as a provider. We reject this view. A patient's own religious and moral beliefs should be respected to the extent that they do not destroy our own; for us, the Catholic viewpoint can shine a light into dark corners and aid us in translating true things to patients of any religion. We analyzed a sample case in five different categories: medical indications, patient preferences, quality of life, contextual features, and the Catholic context. We explored how to methodically integrate the perspective of a Catholic physician into the analysis of this case to make the best decision for the patients. We felt that we were successfully able to integrate this perspective and create a "fifth box" based on the principles of Catholic social teaching. There were also points during the analysis that the perspective of the Catholic physician was integrated into the discussion of medical indications, proving to us that the "Catholic perspective" cannot be just put in one box either. The traditional ethical model of the "four-box method" can be adapted to integrate the perspective of a Catholic physician. In an increasingly secularist environment, medical students and physicians are often asked to "leave religious beliefs at the door" and not consider the care and stewardship of our own morality and involvement as a provider. We reject this view. A patient's own religious and moral beliefs should be respected to the extent that they do not destroy our own; for us, the Catholic viewpoint can shine a light into dark corners and aid us in translating true things to patients of any religion. By expanding to a "fifth box" of Catholic social teaching, the Catholic physician finds a way to methodically analyze an ethical scenario. This case study is an example of this type of "five-box" analysis.

La verdad de las cosas desde la expresión y la causalidad del Logos divino / The Truth of Things as Understood from the Expression and Causality of the Divine Logos

This paper addresses the relationship between the divine Word and the creatures uttered eternally with it, and attempts to unravel the consequences of this relationship particularly from the perspective of the verum, so that one can glimpse not only the origin of creation in the Word but also the truth of things considered in and from the Logos.

FACTIVE VERBS AND PROTAGONIST PROJECTION

AbstractNearly all philosophers agree that only true things can be known. But does this principle reflect actual patterns of ordinary usage? Several examples in ordinary language seem to show that ‘know’ is literally used non-factively. By contrast, this paper reports five experiments utilizing explicit paraphrasing tasks, which suggest that these non-factive uses are actually not literal. Instead, they are better explained by a phenomenon known as protagonist projection. It is argued that armchair philosophical orthodoxy regarding the truth requirement for knowledge withstands current empirical scrutiny.

Visionary Hope

Visionary Hope

“That There Were True Things To Say:” The Scandal of Philosophy and Demonstrating God's Existence in Thomistic Natural Theology

“<i>That There Were True Things To Say</i>:” The Scandal of Philosophy and Demonstrating God's Existence in Thomistic Natural Theology

Rebalancing the Rebalance

Abstract: Since late 2011, United States has pursued a policy of toward Asia, taking steps to expand its already significant role in region. However, Washington has failed to check--and may have unwittingly provoked--new Chinese measures to erect multiple layers of security around contested areas in South and East China Seas. The United States should, therefore, consider new bilateral security initiatives with China and its neighbors to ensure security cooperation catches up with economic cooperation in dynamic Asia-Pacific rim. names be not correct, language is not in accordance with truth of things. If language be not in accordance with truth of things, affairs cannot be carried on to success. ********** Confucius, Analects 13.3 Beginning in late 2011, Obama Administration unveiled its intention to rebalance US military, diplomatic, and economic efforts to Asia-Pacific region. Initially described as a pivot, this term was subsequency changed to rebalance, to describe more aptly repositioning of mainly military assets from a then 50-50 percent to a 60-40 percent split, favoring Asia-Pacific over Atlantic side of world by 2020. (1) In President Obama's November 2011 address to Australian parliament, he emphasized US policy goal is to ensure the United States will play a larger and long-term role in shaping [the Asia-Pacific] region and its future. (2) In practice, Asia-Pacific theater was slated to gain a rotational US Marine Corps detachment (already deployed to Australia) and an additional US carrier group: one aircraft carrier, seven destroyers, ten littoral combat ships, and two submarines, along with reconnaissance assets. (3) In contrast to limited permanent-base approach of 1980s, US military rebalance relies upon rotational deployments through several host-nation port facilities. (4) As Commandant of Marine Corps General James Amos explained, dispersing US forces beyond a few large bases makes them a harder target for ballistic missiles. (5) In addition, rotational deployments are more cost-effective by using air travel to rotate military personnel, while power of rebalance is augmented by US foreign military sales to region. (6) Scholars such as Christopher Layne have relabeled US rebalancing strategy as off-shore balancing--an attempt to contain rise of a potential hegemon, such as China, by relying on global and regional power balances to attain that goal. As Layne explains: * Economic limitations are pushing United States to reset priorities, withdrawing and downsizing its forces in Europe and Middle East and concentrating its military power in East Asia. * By reducing its military footprint in Middle East, United States may decrease incidence of Islamic fundamentalist terrorism directed against it. Safeguarding free flow of Persian Gulf oil can be ensured largely by naval and air power. * America's comparative strategic advantages rest on naval and air power, not land power, to manage security issues in Asia. * Off-shore balancing is a strategy of burden-sharing with Pacific Rim allies to protect freedom of navigation in East Asia. (7) Consistent with above interpretation, US Defense Strategic Guidance announced in January 2012 United States will no longer size its forces for long-term, prolonged stability operations (such as those in Iraq and Afghanistan) while projecting power in areas that are challenged by asymmetric means, notably, anti-access and area-denial environments in South and East China Seas. (8) Close on heels of President Obama's announcement, US Secretary of State Hillary Clinton amplified importance of Asia-Pacific region, where half of world's population resides, indicating its development is vital to American strategic and economic interests. …

The Crazyist Metaphysics of Mind

Crazyism about X is the view that something it would be crazy to believe must be among the core truths about X. In this essay, I argue that crazyism is true of the metaphysics of mind. A position is ‘crazy’ in the intended sense if it is contrary to common sense and we are not epistemically compelled to believe it. Crazyism can be treated as the conjunction of two sub-theses: (1) that something contrary to common sense must be true and (2) that whatever that true thing is, we are not epistemically compelled to believe it. I defend the first thesis on grounds of the probable incoherence of folk metaphysics, from which it follows that any fully fleshed-out metaphysics will inevitably conflict with some piece of that incoherent story. I defend the second thesis on three grounds: peer disagreement, lack of a compelling method for resolving metaphysical disputes about the mind, and the dubiousness of the general cosmological claims with which metaphysical claims about the mind are entangled.

Horatio’s Philosophy in Hamlet

Horatio’s Philosophy in <i>Hamlet</i>

Clarifying Concepts and Terms in Biodiversity Informatics

“If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success.” - Confucius, Analects, Book XIII, Chapter 3, verses 4-7, translated by James Legge Two workshops (hereafter described as “workshops”) were held in 2012, which brought together domain experts from genomic and biodiversity informatics, information modeling and biology, to clarify concepts and terms at the intersection of these domains. These workshops grew out of efforts sponsored by the NSF funded Resource Coordination Network (RCN) project for GSC [1] (RCN4GSC, hosted at UCSD, with John Wooley as PI) to reconcile terms from the Darwin Core (DwC) [2] vocabulary and with those in the MIxS family of checklists (Minimum Information about Any Type of Sequence) [3]. The original RCN4GSC meetings were able to align many terms between DwC and MIxS, finding both common and complementary terms. However, deciding exactly what constitutes the concept of a sample, a specimen, and an occurrence [4] to satisfy the needs of all use cases proved difficult, especially given the wide variety of sampling strategies employed within and between communities. Further, participants in the initial RCN4GSC workshops needed additional guidance on how to relate these entities to processes that act upon them and the environments in which organisms live. These issues provided the motivation for the workshops described below. The two workshops drew largely from experiences of the Basic Formal Ontology (BFO) [5] and were led by Barry Smith, State University of New York at Buffalo. We chose to interact with Smith based on his successful interactions with the GSC in developing the Environment Ontology (EnvO) [6] and also, on the ability of BFO to unite previously disconnected ontologies in the medical domain [7]. The first workshop addressed term definitions in biodiversity informatics, working within the BFO framework, while the second workshop developed a prototype Bio-Collections Ontology, dealing with samples and processes acting on samples. Concurrent with these workshops were two ongoing efforts involving data acquisition, visualization, and analysis that rely on a solid conceptual understanding of samples, specimens, and occurrences. These implementations are included in this report to show practical applications of term clarification. Finally, this report provides a discussion of some of the next steps discussed during the workshops.

Effective leadership: more questions than answers

There’s a common myth that says to be a successful leader you must have all the answers. It’s true that an ability to solve problems quickly and decisively is essential for effective leadership but when we neglect to ask for input then we get the right answer to the wrong question. Too often we find ourselves rushing to provide a ready answer or short-term solution rather than pausing and taking time to form the right question. Peter Drucker (2007), arguably the most influential management thinker of the last century, is quoted as saying ‘the most serious mistakes are not being made as a result of wrong answers; the true dangerous thing is asking the wrong question’. The most effective leaders have an open mind, intense curiosity and a skill of asking the right questions. This article briefly explores the power of questions, what makes an effective question, and how leaders can use questions to challenge assumptions, generate knowledge and empower staff.

Classic Axioms as Exact Ruling on Motion -- The First-Step via Newton's Thoughts on Motion and Frege's Pictures of Logic

In this article, we revisit Newton’s Laws on Motion and Frege’s System of Logic, two of the four classic axiom systems in Geometry (Euclid), Mechanic Physics (Newton), Logic (Frege) and Set theory (Zermelo) to understand Classic Axioms as Exact Sentences of Axiomatic Ruling (C.A.E.S.A.R) on the laws of motion of both physical characters within scenes to visual observation and psycho-logical concepts between lines in mental cognition in the same time, kicking off the very first step in this line of research and studies. On the whole, our work intends to bring exploitations in various fields of science and philosophy onto and upon a new base ground that provides fresh prospect and stirs excitement in almost every corner of intellectual movement. The article starts with an overview of the intriguing connection among the historical developments in the four classic axiom systems at the conjunction period of the 19th and 20th century. Combining the insights on Philosophy of Language & Logic and Philosophy of Phenomenology developed through the first two works of this Philosophical Investigation Series, we delineate the delicate form and intricate substance that all four classic axiom systems share in common. Given the new perspective, we point out that the historically-discovered problems of each classic axiom system is not due to the fallacy committed by original authors but the lack in understanding of each system in terms of the Meaning of the definition of each Common Notion in use and the Logic of postulation on every Axiomatic Motion at work instead. That gap is systemic across studies in all four fields, which had led to the ‘anticipated’ finding in chains that each classic system had contained problematic issue to varying degrees. To validate our claim, we develop a simple thought experiment, using Newton’s Laws of Motion, to show a puzzling phenomenon that only can be resolved by admitting the existential being of a true subjective thing, which, like an IRT drawn on paper with a hypotenuse that is Square Root of Two times as long as the equal side of the same IRT, holds its empirical properties in agreement with the counterpart in analytical attributes and in the meantime has attributes that cannot be verified or denied under any condition empirically. We then furnish our discussion by explaining the basic regularities on ‘Being’ of such a Thing based on Frege’s Logic system. Those efforts together bring forth fresh prospect on the intrinsic meaning and natural orientation of studies, both scientific and philosophical, in the areas of mechanic physics and modal logic, two disciplines that hold and bear equal primordial standing with Language and Logic, Geometry and Set theory for the intellectual development of modern human beings.

“You are one of us”: Communities of Marginality, Vulnerability, and Secrecy in Margaret Atwood’s Alias Grace

“You are one of us”: Communities of Marginality, Vulnerability, and Secrecy in Margaret Atwood’s Alias Grace Maria J. Lopez (bio) It is revealing that Margaret Atwood should have chosen for her 1996 novel the title of Alias Grace, which points to two central and interrelated aspects of this literary work. On the one hand, it indicates that the fictional world it denotes revolves around one individual, namely, the historical figure of Grace Marks, an Irish immigrant in Canada sentenced to life imprisonment after being convicted in 1843 for her involvement in the murder of her household employer, Thomas Kinnear, and of his housekeeper and lover, Nancy Montgomery. On the other hand, the introduction into the title of the term “alias” suggests that in their search for the truth about Grace Marks, both readers and characters may be frustrated by their continuously encountering duplicity and falsity. This process takes place because Grace resists being comprehended by the knowledge and discourse of what I would like to call communities of power, namely, the scientific, religious, and legal communities and by the Foucauldian disciplinary system created by them. She belongs, on the contrary, to the marginal communities of immigrants, servants, and mad people, who share strong bonds of solidarity based upon vulnerability and secrecy and who challenge the rigidity of social categories, together with official middle- and upper-class constructions of national identity. [End Page 157] In her essay “In Search of Alias Grace,” Atwood asserts, in relation to Canadian history and historical writing, that “it’s the very things that aren’t mentioned that inspire the most curiosity in us. Why aren’t they mentioned? The lure of the Canadian past, for the writers of my generation, has been partly the lure of the unmentionable—the mysterious, the buried, the forgotten, the discarded, the taboo” (218). In her novel, Atwood is precisely concerned with a mysterious story, Grace Marks’s, an individual who escapes all attempts to enclose and apprehend her. The textual excerpts and fragments that we find at the beginning of each chapter, coming from newspapers, letters, poems, and other textual sources, denote a collective eagerness to translate her story into meaningful and articulate terms, although the fragmentary and incoherent result points to the impossibility of doing so. In this sense, the scrapbook owned by the penitentiary governor’s wife, a collection of newspaper cuttings on famous crimes and criminals, can be seen as a microcosm of the novel as a whole. Grace herself has looked at it many times, finding both “lies” and “true things” and what constitutes the “chief concern” of “the gentlemen and the ladies both”: not whether or not she killed anyone, but whether or not she was “really a paramour” (30). The scrapbook underlines, then, where Grace stands in relation to social class divisions: as a marginal figure on which the upper- and middle-class desire for sensationalism and feminine stereotypes comes to be projected. The scrapbook also presents Grace as spectacle, an object everyone can look at and examine. This condition is one of which she is aware, as we see her reflecting upon the hanging of James McDermott—the fellow servant who supposedly committed the murders and with whom Grace is complicit—in front of the jail in Toronto: “It was raining, and a huge crowd standing in the mud, some of them come from miles away. If my own death had not been commuted at the last minute, they would have watched me hang with the same greedy pleasure” (32). Not only were executions public spectacles, but so too were penitentiaries and asylums. It is in this way that the nineteenth-century settler Susanna Moodie approached Grace Marks, to whom she refers in Life in the Clearings (1853), the text in which Atwood first encountered Grace’s story, as she explains in the “Author’s Afterword.” Pointing to Moodie’s descriptions, in Life in the Clearings, of the provincial penitentiary in Kingston and the lunatic asylum in Toronto, Atwood explains that “such public institutions were visited like zoos, and, at both, Moodie asked to see the star attraction, Grace Marks” (538). Grace, as a low-class woman, becomes the object...

Gott und die Wahrheit

Abstract God and Truth. Philosophical and theological considerations on man's ability to know and the knowability of the world This article is concerned with the question whether and how the concept of truth and the concept of God are interconnected, as some philosophers and theologians suggest. In the first section (truth in thinking) it is discussed whether it is possible for man to rationally know things and (approximately) discover truth and especially whether this is possible on the basis of a strong naturalism. Several thinkers are presented who claim that man's ability to rationally know fits in well with a Christian view of man as created in god's image, but fits badly (if at all) with a naturalistic worldview. In the second section (truth in things) it is discussed whether the world outside of man is knowable and truth about the world is a meaningful concept, and if that is the case, how it can be accounted for. Several thinkers are presented who claim that the intelligibility (knowability) o...

Error

The possibility of error is related to the existence a norm. Connections are spelled out to the notion of infallibility and to that of a modifying predicate, to traditional truth theories in connection with “truth of things”, as well as the primacy of the negative cases, for instance “false friend”.

Rewriting Darkness: Imperial Knowledge in Barry Unsworth's Sacred Hunger

Barry Unsworth's Booker Prize-winning novel, Sacred Hunger (1992) deliberately recalls Joseph Conrad's famous novella, Heart of Darkness (1899). Speaking with interviewers, Unsworth has acknowledged that was certainly strong influence on novel (Podmore, see also Nicholl), which narrates journey into Africa at height of Britain's imperial age. To European eyes of Conrad's Marlow and Unsworth's Matthew Paris, African coast appears similarly deceitful, hiding its intentions behind mask of uniform green. In Unsworth's novel, Africa appears to be behind green wall, unbroken, giving immediate sense of subterfuge, of deceitful sameness (189). Marlow perceives Africa in similar terms: the uniform somberness of coast, seemed to keep me away from truth of things (13); the woods were unmoved, like mask.... [T]hey looked with their air of hidden knowledge, of patient expectation, of unapproachable silence (56). In Sacred Hunger, few crew members set off in yawl for station upriver, where Paris meets mercurial young European factor, described as very white in face, who talked with a febrile eagerness (251). In Heart of Darkness, Marlow sees harlequin as very fair with smiles and frowns chasing each other over that open countenance like sunshine and shadow (52-53). The central actions of two narratives are closely parallel, as one European man sets out to find another who has gone native in jungle, taking dark mistress and engaging in seemingly unholy relationships with community of Africans. The encounter leads to death of both latter figures, while two former men return to Europe with no clear answers about meaning of what they have seen. Even so brief and highly selective description will suggest that Heart of Darkness is important intertext in Unsworth's postcolonial novel about slave trade. Indeed, I will argue that Sacred Hunger rewrites Conrad's novella in order to probe similar human darknesses. Unsworth's novel is both tribute to and revision of Conrad, extending and complicating Marlow's narrative from postcolonial position. Sacred Hunger rewrites Heart of Darkness from different perspective on imperialism: not only anti-, and thus severely critical, like Conrad, of imperial abuses of power; not only after, and thus aware of lingering effects of colonialism on liberated African peoples, as Conrad could not be; but also simultaneously both inside and outside imperialism and thus able to illuminate authoritarian assumption of superior knowledge that emanates from imperial consciousness. Unsworth represents single-minded and self-vindicating habits of thought that enable insiders to rationalize abuses of power as part of divinely ordained design; he also shows traumatic effects of these abuses on subaltern outsiders. To establish importance of complex perspective in Unsworth's novel, it will help to revisit Conrad's through significant essay on his Two Visions by Edward W. Said. Analyzing Conrad's view of empire in Culture and Imperialism, Said remarks that Conrad, Polish expatriate, was an employee of imperial system; despite his criticism of great looting adventure, he could neither imagine nor represent what lay outside that system: Heart of Darkness works so effectively because its politics and aesthetics are, so to speak, imperialist.... Conrad could probably never have used Marlow to present anything other than imperialist world-view, given what was available for either Conrad or Marlow to see of non-European at time. Independence was for whites and Europeans; lesser or subject peoples were to be ruled; science, learning, history emanated from West. (23-24) Since Western knowledge made alternatives to imperialism unthinkable, Conrad can bring only persistent residual sense of his own exilic marginality (24) to bear in maintaining an ironic distance (25). …

Mechanical and Chemical Explanations in Du Clos' Chemistry

Samuel Cottereau Du Clos (1598–1685) appears as the first French chemist to combine in chemistry (for him, the science of substances, the physics of qualities) demonstrations using the laws of motion with demonstrations using the qualities of chemical principles. In this way, he brought to bear two different and complementary orders of explanation. According to Du Clos, the mechanical considerations represent a first approach, a stage towards the knowledge of “the truth of things” (la vérité des choses) in natural philosophy. He set out his chemistry at the Académie royale des sciences de Paris, especially through his criticism of Boyle's Certain Physiological Essays in 1668–1669.

“The Fullness of Understanding”?

Hans-Georg Gadamer publicly acknowledged Jean Grondin on more than one occasion for having elevated an overlooked and recondite idea that introduces of famous ontological turn in Truth and Method. The dense ten pages entitled Sprache und (Language and verbum) describe theological encounter with Greek logos as an event that prevented forgetfulness of language in Western thought from being and provided Gadamer strong ally against still-entrenched cultural view of language as tool of conveyance for preconceived meanings. Gadamer himself had brought his interest in topic to Grondin's attention when he remarked off-handedly that inner word was basis of hermeneutic universality. Grondin subsequently used claim as thematic springboard for his interpretation of Gadamerian hermeneutics.1 Although some hermeneutic scholars picked up on theme as useful heuristic for getting at hermeneutic ontology of language, note of critical caution emerged in scholarly discussion in mid-90s, and Grondin himself backed away somewhat from centrality of verbum for philosophical hermeneutics. Since then interest in theme seemed to die down in philosophical circles.2 It was thus striking coincidence that two book-length studies devoted to topic should have come out within weeks of each other in summer of 2009, one in United States and one in Germany, with virtually same title: Mirela Oliva's Das innere Verbum in Gadamers Hermeneutik, and my The Inner Word in Gadamer's Hermeneutics.3 Both monographs took as their singular subject matter same ten pages of Gadamer's magnum opus. The basic structure of two books was likewise same, first half treating history of concept of inner word, and second half interpreting Gadamer's appropriation of idea.4 In wake of this renewed attention, it is still case that meaning and significance of Gadamer's inner word is contested subject. In 2006, for instance, prominent Gadamer scholar Gunter Figal wrote forceful indictment of Gadamer's appropriation of inner word that was published in The Cambridge Companion to Gadamer. This critique has remained, to my knowledge, unanswered. Because both Oliva's and my monographs were focused on Gadamer's text and did not treat in depth scholarly reception history of Gadamer's verbum, I would like to walk through major critical challenges that have surfaced and say where I think conversation stands right now. My own conclusion will be that I think we are still misunderstanding and missing important consequences of Gadamer's allegiance to idea of inner word. We must first briefly recall what verbum interius refers to. In his major work on Christian idea of Trinity, labor of fifteen years, Augustine struggled to find way to talk about doctrinal mystery of three persons in one God. He hit upon an analogy drawn from Stoic theory of language. Just as logos endiathetos, which is always already word, is seed of logos prophorikos. or spoken word that lives among us, so son proceeds from father as flesh of his flesh. Just as word that comes from thought is a word which is absolutely same kind ofthing as knowledge it is from, so is father perfect and complete, even when he gives himself entirely in love to his son. There is no loss, but only gain.5 Given direction of Western theories of language after and before, it is understandable why Gadamer would be struck by conception of language that described a true word from true thing, having nothing from itself, but everything from that knowledge from which it is born (413). What must be in mind is that direction of Augustine's analogy is principally from human language to divine identity rather than reverse. The strong correspondences between the word of man and the Word of God helped Augustine connect immanent and transcendent Trinity, and not reverse. …

The Truth in Things (And Love in the World): Accessing the Natural Law's Metaphysical and Theological Foundation

Troubled by the fruits of contemporary philosophical and spiritual nihilism and having discerned the inadequacies of positivism, a growing number of people experience profound dissatisfaction with modernity and are renewing the search for "the truth in hings," as Anselme of Canterbury once stated. Some seek a corrective element through a traditional understanding of natural law, and a number of Catholic scholars have made it their task to re-appropriate and articulate the natural law for the modern age, both with varied success. This article traces some of the foundational notions that ground natural law thinking. It illustrates how the natural law might be better recovered and clarified in light of modern philosophical assumptions. Finally, the article suggests that the natural law must be viewed through the theological lens of Christian charity for its full substance to be apparent.

Obscurity, Apophasis, and the Critical Imagination: The Unsayable in Heart of Darkness

Early on in Charlie Marlow's account of his voyage into the heart of darkness he describes his experience in the French steamer, bound for theunnamedblankspaceonthemapwhereheistotakeuphisappoint- ment (Heart 60). Observing land in the distance, Marlow's commen- tary on how (w)atching a coast as it slips by the ship is like thinking about an enigma is itself rich in enigmatic images of the misty shore and the veiled sea, before he concludes that my isolation amongst all thesemenwithwhomIhadnopointofcontact,theoilyandlanguidsea, the uniform sombreness of the coast, seemed to keep me away from the truth of things, within the toil of a mournful and senseless delusion (Heart 61). The passage contains many of the ingredients that make Joseph Conrad's writing distinctive: the piling up of qualities and im- ages, the distances and mists, the visual dimensions of light and color that somehow manage to frustrate clear sight, a stated and sensed isola- tion, and perhaps above all a declared and perceived sense of elusive

The light of the word in Ljubica Maric's music

Ljubica Maric's music provides manifold encouragements for consideration in the light of the Logos, according to the teaching exposed in the prologue of the Gospel by St. John. It speaks of the essential inconceivability of time and life, which have their cause in God and His Logos. Seeing through and praising 'the logos of things' guide all its aspects: the tone reveals itself as a vibration, as the energy of lasting and existing, as the beginning of every time and motion; the sonority of different instrumental media is freely expressed and mutually determined in co-action with specific musical and contextual moments; the rhythm evades every regularity and mechanicalness, by which both single duration's and the whole metro-rhythmic course gain a vivid expression. The entire shape of the work is also taken from the reality of psychological and historical time, from its unreductable dynamics, being always in a vivid connection with the space, origin and tradition. The respect for 'the truth of things', the awe before the mystery of time and existence, which call upon the very principle of life in the divine Logos are obvious in everything. Designation of man as a being of light and reason created in the image of God to be the likeness of His being, is expressed in Ljubica Maric's music by the measure of human pulse taken as the basic tempo of her entire opus. Ljubica Maric expressed her consciousness of the reason as a special gift to the man by extremely careful treatment of the words - its meanings, melodies, rhythms, which she always considered the very source of music. The relation between the word and the voice - its sonorous body - is shown in the cantata Songs of Space (1956) as a mystery of the encounter of the Logos and the matter. In relation to her earlier works, this one is a marked breakthrough of the composer's authentic 'voice', which will find its full identity only after receiving the divine Word, symbolized by the melodies of the Serbian Octoechos in the cycle Musica Octoicha (1958-1963). Thus, Ljubica Maric's music has entered its 'New Testament' time and become a specific story of the Logos and His presence in the world and history. In the opaque and dramatic course of that related musical time, the melodics of chanting is experienced as the manifestation of the light, meaning, reason freedom, awe. These graceful effects bring into the work a certain beyond-time dynamics - inverse perspective of time - and, like a Byzantine church dome, they bear witness to the divine condescension. Ljubica Maric's music is steeped in the mystery of the beginning and the end, which meet in eternity, in the One who is Alpha and Omega; in its one tone and in its entire course, it grasps the whole of time and existence - through the divine Word itself by which it has also been made.