Abstract

Memory is one of the fundamental problems of philosophy, which has deep roots in the philosophical tradition. Such a complex and surprising phenomenon as memory from the ancient times was interested in philosophy, Plato, Augustine, T. Hobbes, Jean-Jacques Rousseau, I. Kant, F. Nietzsche paid much attention to it. There are various ways of conceptualizing the presence of the past in the present. Memory is analyzed as the “art” of remembering, the cultural practice of man or culture in general, the natural ability of man, as a way of preserving one’s own identity. The heuristic potential of the concept of memory becomes the theme of memory studies, where the social dimension of memory is studied in various ways. But the modern study of memory can not be productive and thorough if it ignores the theological interpretation of memory. The theological vision of memory concentrates on Memory is one of the fundamental problems of philosophy, which has deep roots in the philosophical tradition. Such a complex and surprising phenomenon as memory from the ancient times was interested in philosophy, Plato, Augustine, T. Hobbes, Jean-Jacques Rousseau, I. Kant, F. Nietzsche paid much attention to it. There are various ways of conceptualizing the presence of the past in the present. Memory is analyzed as the “art” of remembering, the cultural practice of man or culture in general, the natural ability of man, as a way of preserving one’s own identity. The heuristic potential of the concept of memory becomes the theme of memory studies, where the social dimension of memory is studied in various ways. But the modern study of memory can not be productive and thorough if it ignores the theological interpretation of memory. The theological vision of memory concentrates on.