In reading Father Dumitru Stăniloae, it is obvious that love and divine-human communion have a prominent role in his theology. This text aims to approach this topic from a phenomenological point of view: it analyzes the implicit reductions working in Stăniloae’s texts, the presence of the intentionality, the role of the ego and its limits, as well as the problem of the reciprocity of love. We will try to argue not only that there are phenomenological influences in Stăniloae’s understanding (...) of love, but also that such a topic requires a phenomenology that synthesizes the phenomenology of the world and the phenomenology of life. Because love, in its perfection, is a gift of the Holy Spirit, both types of phenomenology must be complemented with a dialogical and paradoxical one, a theo-phenomenology of love, where the Given can be invisible, living, eternally saturated, and never reducible to an object or to a concept. Keywords: Dumitru Stăniloae, Jean-Luc Marion, love, erotic reduction, theological counter-reduction, reciprocity of love, spiritual life, phenomenology. (shrink)

Review of Sandu Frunză, Experien ţa religioasă în gîndirea lui Dumitru Stăniloae. O etică relaţională. 2nd edition, București: Eikon, 2016, 262 pag.

Christianity proposes that God can be accessed both in the subjectivity of the human self and in the World. This admittedly strange idea can be understood by drawing certain insights from Michel Henry and Dumitru Stăniloae. For Henry, the connection between God and the human self in subjectivity is understood as the generation of the human as a living self in the absolute Life which is God. For Stăniloae, the connection between God and the World is understood through the (...) interpretation of the cosmos as an intelligible medium by which the dialog between God and the human being takes place. These two thinkers have certain lacunae, but their proposals can be fruitfully combined through the supposition that the World is the “body” of God, i.e. His inner life as seen from the outside. (shrink)

Theology from Mircea Eliade to Fr. Dumitru Stăniloae When someone tries to present the spiritual characteristics of a people, his findings will be both appreciated and criticized. It is very difficult to talk about the people among whom you were born and have lived without falling into overrating or underestimation errors of the role and the place it had and it played in human history, in general, and that of each individual, in particular. From these positions, two of the (...) brand personalities of our people: Mircea Eliade (world famous scientist, one of the greatest historians of religions from all times) and Fr Dumitru Stăniloae (the greatest modern Romanian Orthodox theologian whose work is globally recognized by representatives of all Christian denominations) wrote about Romanian culture and spirituality and the role they occupy in the history of Europe. Beyond the differences in thinking between the two, remains the common place where the theologian and the historian of religion complement each other: the culture and spirituality of the Romanian people. (shrink)

In his important work, Orthodox Spirituality, Father Dumitru Stăniloae considers that, besides the real existence of the subconscious, there exists in man another reality as well, comprising the superior divine energies found in the human heart and which he defined by using the modern notion of transconscious or supraconscious.Contribution: The present study emphasises on the origin, definitions and content of this concept in the work of Father Stăniloae and its great importance in defining a way to know God and (...) his salvation works, from the perspective of an anchorite and Christian mystic, engaged in the existential tension of communion with God. (shrink)

‘The Russian Orthodox Church’s Basic Teaching on Human Dignity, Freedom and Rights’ has been a constant source of controversy since its release in 2008. While most scholars debated the document for its political implications, little attention has been paid to its anthropological consequences, particularly those deriving from linking a dignified life with the ethical use of freedom. The article highlights that if the sole criteria for living a dignified life is freedom then the most vulnerable categories in society (persons with (...) severe cognitive disabilities or those struggling with addictions) can claim only basic dignity. Engaging constructively with the work of Romanian theologian Dumitru Stăniloae, it will be argued that the source of human dignity is not a specific capacity, but the recapitulation of all human beings in Christ’s death and resurrection. The dignity that belongs to Christ is transferred through recapitulation to all humans irrespective of their abilities or sins. In fact, what changes with the use of freedom is not the dignity of the person, but our ability to perceive that dignity. (shrink)

Review of Sandu Frunză, O antropologie mistică. Introducere în gîndirea Părintelui Stăniloae. București: Eikon, 2016. 176 pag.

In lieu of an abstract, here is a brief excerpt of the content:The Thomist and the Palamite: Reflections on The Trinity:On the Nature and Mystery of the One God*Marcus PlestedIt scarcely needs repeating that Fr. Thomas Joseph White's book is a monumental achievement. It is a splendid and paradigmatic instance of Thomistic ressourcement, amply showing the power of Aquinas's thought and work to animate, shape, and inspire Christian reflection on the past, present, and future of Trinitarian theology. While not conceived (...) as a theology "on one's knees" (6), it is certainly a work oriented on the divine wisdom. Aquinas began all of his major works with the theme of wisdom and this salutary practice is emulated by Fr. Thomas Joseph in his introduction, which nicely sets up wisdom as something of a master theme of the whole volume (even though the word "wisdom," oddly, does not appear in the index). The book is a deeply revealing account of Christian Trinitarian theology through the ages. It is profoundly helpful on the question of analogy in general and the "psychological analogy" in particular. It also contains some bracing and, I think, largely merited critique of figures such as Karl Barth and Karl Rahner, on the one hand, and Hans Urs von Balthasar and Jürgen Moltmann on the other. I also found the writing not unlike that of Aquinas—limpid, painstakingly reasoned, clearly structured, and disciplined albeit with occasional notes of delicious exuberance and the odd slightly mischievous aside. It is also, of course, a huge tome—even [End Page 541] a kind of summa in itself. I would say it was un-put-down-able were it not for its considerable weight. All in all, and speaking as a mere outsider to the Catholic Thomist tradition, I would say it is a worthy tribute to the Angelic Doctor himself.The book is of course a capital-C Catholic and specifically Thomist account of the Trinity. Even so, I was a little taken aback to see Thomas, along with various modern interlocutors, take up well over five hundred pages, and the first two thousand years of biblical, patristic, and early medieval reflection on the nature and mystery of God reduced to a mere 130 pages or so. The twelve pages bridging the eight hundred years between Augustine and Aquinas were particularly disorienting in their rapid pace. It seems to me—and I shall explain why later—a good deal of highly significant Trinitarian theology is lost sight of in the process. It can, at times, read like a bit of a theological juggernaut or perhaps the hurtling troika at the end of Nikolai Gogol's Dead Souls with alternative viewpoints swatted away and other ecclesial traditions scattering before the relentless perfection and implacable progress of the Thomist machine. That said, I do want to recognize the author's expressed desire to pursue Thomistic ressourcement with "collegiality" and ecumenical sensitivity (7). While he does indeed swat away many alternative viewpoints, he does try to give those "vibrant" viewpoints their due and, in general, gives far more credence to non-Catholic writers than would have been conceivable in a Thomist work written, say, a century ago. From the Orthodox standpoint, this includes some brief discussion of Sergius Bulgakov and John Zizioulas, along with occasional references to figures such as Vladmir Lossky, Dumitru Stăniloae, and John Meyendorff. Perhaps more significantly, his patristic references expressly include some of the Greek Fathers, notably the Cappadocian Fathers—although I shall query what he means by "the Cappadocian Fathers" later in this essay. St. Maximus the Confessor receives some attention, and even later Roman (commonly if inaccurately called Byzantine) theologians such as St. Gregory of Cyprus and St. Gregory Palamas get a look-in. This appeal to the Greek patristic tradition is made, I suspect, with something of an eye on the Orthodox. As Aquinas himself recommended, when speaking with "the Greeks," one must argue not only from Latin but also from Greek patristic sources. There are, nonetheless, many important elements and insights from the Eastern Christian tradition that are simply left out and one is left wishing that the reflection on Greek patristic and modern Orthodox sources had been much expanded—for the... (shrink)

Despre afinitățile elective dintre Mircea Eliade și diferiți oameni de cultură români și străini s-au scris multe pagini de-a lungul timpului. Cei interesați de opera savantului nu pot trece cu vederea legăturile spirituale și culturale cu Nae Ionescu, Mihail Sebastian, Emil Cioran, Constantin Noica, Goethe, C.G. Jung, Marcel Proust, Raffaele Pettazzoni etc. Și numărul acestora poate crește cu multe alte nume din țară și din străinătate, dovedind faptul că Mircea Eliade a fost și rămâne o personalitate care a marcat istoria (...) și cultura națională și universală și ale cărui idei încă fecundează spiritele preocupate de viața religioasă, de literatură sau de științele secolului în care trăim. Pornind de la aceste date, în cartea de față încercăm să creionăm felul în care ideile lui Eliade pot fi așezate alături de cele ale unor gânditori din arii diferite de cercetare, având în centru teme ce se regăsesc atât în lucrările savantului de origine română, cât și operele acestor personalități. În acest sens, ne-am oprit la câteva nume importante: Rudolf Otto, Sfântul Dionisie Areopagitul (alături de Meister Eckhart și Nicolaus Cusanus), Pr. Alexander Schmemann, Thomas J.J. Altizer, Sfântul Grigorie Palama (și isihasmul), I.P. Culianu, Marin Sorescu, Constantin Brâncuși, Nicolae Steinhardt, Pr. Dumitru Stăniloae. (shrink)

There is debate in the philosophy of religion about whether the being of God is timelessly eternal or is instead temporal but unbounded. In this paper, I seek to defend the first view by motivating and deriving it from the Christian doctrines of the trinity and salvation. My goal is to present the notion of eternity in a way that makes clear that it belongs to God by nature and to man by grace, with the condition of time being part (...) of the medium of grace. To this end, I also employ the doctrine of theosis, as found in Maximus the Confessor and Dumitru Staniloae, and the Augustinean theory of time. (shrink)

Traditionally Christian ethical reflection has taken the form of what is called nowadays ‘virtue ethics’. This article compares the approach to virtue ethics in the Byzantine thinker, Maximos the Confessor, and the Western thinker, Thomas Aquinas. They both share the heritage of Plato and Aristotle. Maximos develops a concern for the virtues that is practical and ascetic; although he recognizes and uses the traditional classical terminology, he prefers a new Christian terminology, based more directly on the Scriptures. In contrast, Aquinas (...) accepts and uses the classical terminology, adding to it Christian ‘theological’ virtues. His concern is much less directly practical than Maximos, and more directed to the kind of society in which the virtues can flourish. This contrast between the ascetical and political (which should not be overdrawn) is manifest in Dumitru Stăniloae and Josef Pieper, introduced as modern interpreters of Maximos and Thomas respectively. (shrink)

Después de presentar la ortodoxia como "la religión del Espíritu Santo" y de considerar la misma teología ortodoxa como "experiencia en el Espíritu Santo", se introduce el pensamiento pneumatológico de tres autores: Pavel N. Evdokimov, Nikos A. Nissiotis y Dumitru Staniloae, finalizando la investigación con la introducción de la rica y expresiva experiencia pneumatológica de un místico y carismático ruso: San Serafín de Sarov. En una breve conclusión, se presenta a María como la "Panaghia", en estrecha relación con el (...) Espíritu Santo, el "Panaghion". (shrink)

« Utopique » se dit d’un projet irréalisable, qui ne saurait exister. Or, un monde où les passeports n’étaient pas obligatoires pour traverser une frontière a bel et bien existé : c’est celui d’avant la Première Guerre Mondiale. Cet article résume l'histoire des efforts pour abolir le régime des passeports obligatoires après la Première Guerre Mondiale.

The dissertation gives a second-order-logic-based explanation of modal incompleteness. The leading concept is that modal incompleteness is to be explained in terms of the incompleteness of standard second-order logic, since modal language is basically a second-order language. The development of Kripke-style semantics for modal logic has been underpinned by the conjecture that all modal systems are characterizable by classes of frames defined by first-order conditions on a binary relation. However, the discovery of certain incomplete modal systems has undermined the all-encompassing (...) feature of Kripke-style approach. There are logics not determined by any class of Kripke frames at all. ;In the dissertation I investigate a normal incomplete sentential modal system due to J. F. A. K. Van Benthem, and I address both the formal and the philosophical facets of modal incompleteness from the vantage point that modal logic is essentially second-order in its nature. Modal systems can be analyzed in terms of structures with a domain of second-order individuals that are assigned under an interpretation to propositional variables within languages of sentential modal logic. Hence, the phenomenon of there being incomplete modal systems can be accounted for through the incompleteness of standard second-order logic. ;Since second-order logic plays a crucial role in the explanation, Quine's animadversions upon second-order logic and in particular his views that second-order logic is 'Set Theory in Sheep's Clothing' are examined. Against Quine's stance I will seek to show that a vindication of second-order logic can be gotten provided a proper due is given to the sharp distinction between the logical notion of set which is the concern of second-order logic and the iterative notion of set which lies within the realm of set theory. (shrink)

Many important criticisms to the possibility of global justice are advanced following one or another operationalization of the Rawlsian concept of a basic structure. The purpose of this paper is twofold: i) to show that the existence of a global basic structure is irrelevant from the standpoint of justice; ii) to set the stage for a cosmopolitan theory of global justice that employs satisficing sufficientarianism as a distributive principle. One of the main contentions is that the institutional-interactional cut in the (...) recent literature should be transcended. That is, the site of justice should be extended to incorporate both the efficiency of discharging one’s duties through a just institutional scheme and the moral value of promoting a good state of affairs through one’s own efforts. In order to avoid the overdemandingness objection, however, the selected principles of justice ought to belong to the sufficientarian family. Towards the end of the paper I sketch one such theory, satisficing sufficientarianism. (shrink)

When it comes to specifying the moral duties we bear towards future generations, most political philosophers position themselves on what could be regarded as a safe ground. A variant of the Lockean proviso is commonplace in the literature on intergenerational justice, taking the form of an obligation to bestow upon future people a minimum of goods necessary for reaching a certain threshold of well-being (Meyer, 2017). Furthermore, even this minimum is often frowned upon, given the non-identity problem and the challenges (...) this presents to the topic of justice between generations. Additional issues are raised at the level of non-ideal theory, the most significant being the problem of non-compliance (Gosseries and Meyer, 2009).In this paper I intend to probe the limits of “practical political possibility” (Rawls 1999), by inquiring whether embracing the sufficiency view (Frankfurt, 1987; Crisp, 2003; Benbaji, 2005) as a distributive pattern and capabilities as a metric can lead to more burdensome obligations for present generations. More specifically, I try to show that we have a duty to invest in research that aims at prolonging the lifespan of humans (the idea can already be found in the sufficientarian literature, for instance in Farrelly, 2007). Moreover, given the Earth’s limited resources, we ought to encourage the terraforming of other planets in order to make them inhabitable for (future) people.I argue that these two seemingly far-fetched projects are in fact worthwhile goals to pursue on the one hand, and moral obligations on the other hand. Nonetheless, they are not the only ones we ought to take on; for instance, we must simultaneously pursue them and try to improve the prospects of those who fall under a sufficiency threshold here and now. That is, specifying these (prima facie) duties towards future generations is connected with stronger obligations towards the current generation.Towards the end of the paper I engage in a discussion regarding the role of the feasibility constraint in a theory of justice, as rationales pertaining to feasibility are perhaps going to be the most recurrent criticisms raised against my proposal. To that end, I defend limitarian policies, which aim at setting an upper limit to how much money individuals are allowed to possess (Robeyns, 2017; Volacu and Dumitru, 2019). (shrink)

In Reference without Referents, Mark Sainsbury aims to provide an account of reference that honours the common-sense view that sentences containing empty names like "Vulcan" and "Santa Claus" are entirely intelligible, and that many such sentences -"Vulcan doesn't exist", "Many children believe that Santa Claus will give them presents at Christmas", etc.- are literally true. Sainsbury's account endorses the Davidsonian program in the theory of meaning, and combines this with a commitment to Negative Free Logic, which holds that all simple (...) sentences containing empty names are false. In this critical review, we pose a number of problems for this account. In particular, we question the ability of Negative Free Logic to make appropriate sense of the truth of familiar sentences containing empty names, including negative existential claims like "Vulcan doesn't exist". /// En Reference without Referents, Mark Sainsbury se propone ofrecer una explicación de la referencia que respete la idea de sentido común de que las oraciones con nombres vacíos como "Vulcano" y "Santa Claus" son completamente inteligibles, y que muchas de oraciones de este tipo -"Vulcano no existe", "Muchos niños creen que Santa Claus les traerá regalos en Navidad", y demás- son literalmente verdaderas. La propuesta de Sainsbury se inscribe dentro del programa davidsoniano en teoría del significado, y combina éste con un compromiso con la Lógica Libre Negativa, según la cual todas las oraciones simples que contienen nombres vacíos son falsas. En este estudio crítico, presentamos varios problemas de esta explicación. En particular, ponemos en duda la habilidad de la Lógica Libre Negativa de entender de manera apropiada la verdad de oraciones conocidas que contienen nombres vacíos, incluidas negaciones de existencia como "Vulcano no existe". (shrink)

This is the first book on the provocative and innovative contributions to philosophy of language, metaphysics, the philosophy of mathematics, and logic made by Kit Fine, one of the world's foremost philosophers. Topics covered include meaning and representation, arbitrary objects, essence, ontological realism, and the metaphysics of modality.

Are intellectual property rights for talented people justified by Rawls’ criteria of justice? In this paper, I argue that Rawls’ theory of justice is ill-equipped to answer this question. Tailored for rival goods and, as a result, centred on the distribution of benefits, it tends to restate questions of justice about unequal rights as questions about economic inequalities. Therefore, it lacks the tools necessary to distinguish among different forms of incentives for talented people. Once social and economic inequalities observe equality (...) of opportunity and improve the least advantaged, the theory is indifferent as to whether talented people are allowed to compete for monopoly rights or for direct financial reward. (shrink)

This article argues that there are at least three different versions of methodological nationalism: state-centrism (unjustified supremacy granted to the nation-state), territorialism (understanding space as divided in territories), and groupism (equating society with the nation-state’s society). If these three versions are logically distinct, as it will be shown, the typology can serve as a tool to weight the influence of methodological nationalism in the social sciences. The paper has three sections arguing that 1) the three versions are all present in (...) the literature on methodological nationalism without always being distinguished; 2) the epistemological problems raised by methodological nationalism are sometimes misunderstood as ontological or normative questions about globalization and national borders; 3) the three versions of methodological nationalism can be shown to be logically independent by a few examples. (shrink)

This paper argues that by overestimating the importance of citizenship rights, the ethics of immigration turns away from the more serious problem of closed borders. Precisely, this contribution is a threefold critique of Carens’ idea that "justice requires that democratic states grant citizenship at birth to the descendants of settled immigrants" (Carens, 2013: 20). Firstly, I argue that by making 'justice' dependent on states and their attributes (birthright citizenship), this idea strengthens methodological nationalism which views humanity as naturally divided into (...) bounded nation-states. Secondly, I analyze its justification and argue that grounding (citizenship) rights on the existence of social connections is logically and morally problematic. Thirdly, I analyze its scope (granting rights to the descendants of the ‘settled’) and its method of implementation (granting citizenship rights automatically ‘at birth’). While from a less sedentarist perspective, no one can be considered ‘settled’ in advance, I will express some doubts that granting citizenship rights is always automatically a way to extend people’s rights. All in all, I argue that by its justification, scope and method of implementation, this idea moves us away from, rather than gets us closer to, an open-borders world. (shrink)

It is often argued that development aid can and should compensate the restrictions on migration. Such compensation, Shachar has recently argued, should be levied as a tax on citizenship to further the global equality of opportunity. Since citizenship is essentially a ‘birthright lottery’, that is, a way of legalizing privileges obtained by birth, it would be fair to compensate the resulting gap in opportunities available to children born in rich versus poor countries by a ‘birthright privilege levy’. This article sets (...) out a defence of three theses. The first states that equality of opportunity is incompatible with, and cannot be achieved in, segregated territories. The second posits that to believe that material equality compensates the injustice of restrictions on movement is to commit a ‘sedentarist mistake’. The third affirms that any citizenship levy, including the egalitarian and non-sedentarist formula I’m proposing, would be better understood as a penalty rather than a tax. (shrink)

Fischer’s approach for structure elucidation of linear aldohexoses is still the most widespread alternative in textbooks for carbohydrates. However, in post-Fischer era, a series of remarkable discoveries and inventions were made in different laboratories, and by their use a more comprehensive and coherent strategy for structure elucidation of linear isomeric aldohexoses can be elaborated. Fischer used the exceptional properties of d-mannose for the knowledge of configuration of C-2 and called it the key of the gate to stereochemistry. We bring the (...) evidence that Fischer had an alternative to this monosaccharide, d-idose. Fischer discovered the correct structure of the enantiomers of tartaric acid by pure intuition but Bijvoet proved it experimentally by means of X-rays. Hybridization, a concept taken by L. Pauling from biology, reconciled physics and chemistry concerning the valence of carbon atom and explained the stereochemical picture that had been empirically elaborated by Van’t Hoff and Le Bel. Other chemical transformations of monosaccharides, useful in the elucidation of their structure, have been also discovered or invented in post-Fischer era. (shrink)

This article is devoted to analysing the ethical commitments underlying research methodology on “brain drain” and leading participants in the public debate to deny the human right of emigration for skilled persons. Here, we identify five such commitments : to consequentialism, prioritarianism and nationalism, we add sedentarism and elitism. Based on this analysis, we argue that even though the emigration of the most talented would be a loss for the country of origin, this loss is not sufficient to require that (...) migrants themselves compensate it – either by tax payments (e.g. Bhagwati’s tax proposal) or by not exercising their right to emigrate. Moreover, to interpret public investment in education as the source of migrants’ further obligations to their country is to view education rather as a source of dividends than an access to opportunity that present generations owe to futures ones. (shrink)

Numerous groups race to discover the gene biomarker whose alteration alone is indicative of a particular disease in all humans. Biomarkers are selected from the most frequently altered genes in large population cohorts. However, thousands of other genes are simultaneously affected, and, in each person, the same disease results from a unique, never-repeatable combination of gene alterations. Therefore, our Genomic Fabric Paradigm (GFP) switches the focus from the alteration of one particular gene to the overall change in selected groups of (...) functionally related genes. Biomarkers are of little therapeutic value, their high alterability indicating low protection by the homeostatic mechanisms as for minor players. Instead of these most alterable genes in all patients, GFP identifies in each patient the genes whose highly protected expression governs major functional pathways by controlling the expression of numerous other genes. Smart manipulation of such (commander) genes would have the maximum therapeutic benefit not for everybody but for the treated person. The genomic fabric is defined as the transcriptome associated with the most interconnected and stably expressed network of genes responsible for a particular functional pathway. The fabric exhibits specificity with respect to race/strain, sex, age, tissue/cell type, and lifestyle and environmental factors. It remodels during development, progression of a disease, and in response to external stimuli. GFP is powered by mathematically advanced analytical tools whose application is illustrated by reprocessing data from previously published gene expression experiments. (shrink)

Migrant women are often stereotyped. Some scholars associate the feminization of migration with domestic work and criticize the “care drain” as a new form of imperialism that the First World imposes on the Third World. However, migrant women employed as domestic workers in Northern America and Europe represent only 2% of migrant women worldwide and cannot be seen as characterizing the “feminization of migration”. Why are migrant domestic workers overestimated? This paper explores two possible sources of bias. The first is (...) sampling: conclusions about “care drain” are often generalized from small samples of domestic workers. The second stems from the affect heuristic: imagining children left behind by migrant mothers provokes strong feelings of injustice which trump other considerations. The paper argues that neither source of bias is unavoidable and finds evidence of gender stereotypes in the “care drain” construal. (shrink)

This paper analyses the demands for abolishing passports after WWI. The international regime of obligatory passports, as it exists today, is a legacy of the Great War. After the Armistice, two Passport Conferences organized by the League of Nations considered its abolition. Before the second conference, a resolution of the Sixth Assembly of the League of Nations stated that "public opinion is certainly waiting for at least one step towards the most generalized abolition of the passport system ". Was this (...) just a diplomatic figure of speech, or is there really such an "expectation" to be found, for instance, in the press? If there was such an expectation in the press, what was the political orientation of the newspapers in favor of abolishing passports: was it left-wing? This article analyzes a corpus of over 600 articles published in the French press between the World Wars to show, firstly, that interest in the "abolition of passports" was not circumstantial. It's not because the League of Nations is discussing it that the press is discussing it - the opposite is true. The issue of the "abolition of passports" gave rise to a greater number of articles than the League’s "passport conferences". secondly, and more surprisingly, the newspapers that published the most articles on the abolition of passports were center-right and mostly regional. (shrink)

La « féminisation de la migration internationale » constitue la nouvelle formule magique de nombreuses études migratoires. Or, depuis un demi-siècle, la part des femmes dans la migration internationale n’a pas vraiment augmenté. En revanche, les femmes représentent aujourd’hui plus de la moitié des migrants diplômés de l’enseignement supérieur dans les pays de l’OCDE. Pourtant, cette féminisation de la migration qualifiée est moins souvent discutée. Comme si les diplômes des femmes migrantes devaient rester aussi invisibles dans la recherche que sur (...) le marché du travail. (shrink)

In this paper we prove polyadic counterparts of the Hájek, Paris and Shepherdson's conservative extension theorems of Łukasiewicz predicate logic to rational Pavelka predicate logic. We also discuss the algebraic correspondents of the provability and truth degree for polyadic MV-algebras and prove a representation theorem similar to the one for polyadic Pavelka algebras.