Wyniki wyszukiwania - Biblioteka Nauki

1

THE GOD OF CONTEMPORARY POETS (Bóg wspólczesnych poetów)

100%

Oszajca W.

Konteksty - Polska Sztuka Ludowa

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2009

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tom 63

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nr 3(286)

11-18

EN

Theodor Adorno asked whether lyrical poetry is at all possible after Auschwitz. The consequences of the Second World War disturb both the philosopher and the priest. In what way can we justify our existence? The author seeks a solution among poets writing about the encounter of man and God: T. Rózewicz, D. H. Lawrence, Z. Herbert, E. Lasker-Schüler, J. Seifert, and Cz. Miłosz.

2

THE 'ONTOLOGICAL ARGUMENT' AND RATIONALISM

80%

Czerniawski J.

Kwartalnik Filozoficzny

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2007

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tom 35

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nr 3

97-100

EN

In the light of Kant's critique, the so-called 'ontological argument', purporting to prove God's existence out of the notion of Him, must of necessity contain a 'petitio principii'. This is true not only of Anselm's original argument and Leibniz's improved version of it, but also of its contemporary formalized versions. Apart from the weak points of the original argument, they usually contain some faults of their own. On the other hand, their inevitable failures undermine the authority of reason. Thus, it seems advisable to give up such futile attempts.

3

Leszek Kolakowski and His Thinking on Religion

80%

Kloczowski J. A.

Przeglad Filozoficzno-Literacki (Philosophical/Literary Review)

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2007

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tom 6

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nr 3-4(18)

87-95

EN

The author tries to make explicit the most important themes in Leszek Kolakowski's book 'The Presence of Myth' in order to understand his view on religion. The cognitive value of the book, according to the paper's author, is twofold. On the one hand, the book is a result of genuine work in thinking that allowed Kolakowski, previously a Marxist thinker, and then a critical rationalist, to radically change his position in regards of interpreting and understanding religion. On the other hand, it is an original attempt to justify a non-reductive understanding of religion. Though Kolakowski refrains from tackling the question of the existence of 'Unconditioned Reality', being convinced that such an attempt is intellectually futile, nonetheless he gives serious arguments for the durability of the human need for finding a place in the world by seeking the answer about the meaning of human life.

4

Philosophical Consequences of the Principle of Causality

80%

Lemanska A.

Przegląd Filozoficzny. Nowa Seria

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2007

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tom 16

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nr 3(63)

155-163

EN

The principle claiming that nothing occurs without a cause expresses a universal human desire to give causes the role of an order generating factor that makes the world comprehensible and susceptible to explanation. Another epistemic consequence of that approach is the possibility to reconstruct past events and forecast the future by arranging successive facts in causal chains. There is also an ontological consequence. Causality entails the thesis of the necessity of the existence of a self-supporting being which exists entirely due to its own nature. In a different text the authoress tried to show that this being is identical with God.

5

FREGE'S CRITICISM OF THE ONTOLOGICAL ARGUMENT

80%

Gut A.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2005

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nr 1

31-62

EN

The paper reconstructs Frege's criticism of the ontological argument for the existence of God on the basis of various remarks scattered in his writings. The material is organized in such a way as to: (a) reveal a logical structure of the argument; (b) show and discern various presupposition of a logical, semantical and ontological character; and (c) indicate some essential weaknesses of the ontological argument. It is argued that Frege's critical commentaries on this argument are essentially connected to four solutions, stating that: (1) the difference between a name and a predicate is categorical; (2) the existential judgement possesses a different logical structure than the singular judgement; (3) in the characteristic of concepts marks and properties should be distinguished; (4) the ascription of number contains the statement about a concept. In order to make Frege's argumentation as understandable as possible it is confronted with Kant's criticism of ontological argument. The analysis carried on in the above-described way reveals a number of shortcomings which discredit the ontological argument. For example, the paper shows that the analysis of predication of oneness (Einzigkeit) does not lead to the affirmation of God's existence. Moreover, it shows that in that argument the term God is used in two different semantic roles; that some theses that should constitute the argument's conclusion, are already assumed; and that sense-condition and truth-conditions are not distinguished.

6

DEATH AND DYING IN SOREN KIERKEGAARD'S PAPIRER

80%

Salamon J.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2006

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nr 3

61-87

EN

'Papirer' is a large collection of Kierkegaard's private and intimate notes, published posthumously. They reveal a crucial influence of Kierkegaard's constant expectation of his immediate death on his existential philosophy. Kierkegaard sees the relationship to one's own finiteness and mortality as the hallmark of one's spiritual standing. The 'situation of death', i.e. an authentic confrontation with the inescapability of one's own death, becomes for Kierkegaard a privileged moment of both the discovery of the truth about the authenticity or the lack of the authenticity of one's own existence, and of the spiritual transformation. The crucial condition of such transformation is the 'death to the world'. One dies to the world by giving up freely all desires directed towards anything other than God, the Infinite Good, and in fact the only authentic good. The 'situation of death' helps to make this existentially crucial step, because it creates a necessary separation of the individual from the 'crowd'. 'Sickness unto Death' is for Kierkegaard a state of mind, characterized by despair, of someone who failed to achieve a truthful relationship with his own mortality, and ultimately with his own existence.

7

Religijność bez Boga i wiary. Z inspiracji Jerzego Grotowskiego

80%

Sobota D.

Filo-Sofija

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2012

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tom 12

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nr 3(18)

243-262

EN

The purpose of this article is to present a certain idea of religiousness. It could be called religiousness without God and without faith. I found its premises in the work of the Polish theatre reformer Jerzy Grotowski. He was neither a prophet nor the founder of the religion; primarily, he was a man of theatre. But for him, in the age of “God’s death” the theatre was a substitute of religion and religious experience. He understood his “poor theatre” as a search for sense of life, an authentic life and the world’s salvation. At various stages of his artistic way, which I present in the first unit of this article, he tried to reach to deeper dimensions of reality. In the end, he went far beyond the theatre. In the second unit, I show the features of religiousness without God and faith. In this religiousness, God exists and does not exists, he is a question, or doubtfulness. The Faith is a physical action, instead of seriousness, we have irony, grotesque, buffo.

8

A CLOSE OR DISTANT GOD - BETWEEN RELIGION AND PHILOSOPHY

80%

Mech K.

Kwartalnik Filozoficzny

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2007

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tom 35

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nr 1

61-75

EN

The purpose of this article is to show possible relationships between the God who is given to man in religious experience and the so-called God of philosophers. The starting point of author's analyses is the belief that, first of all, God is given to man in his intimate space of religious experience. The second premise of his considerations is the belief that God goes beyond this experience and is given as an 'evasive presence'. God is something more than what is just given in religious experience. In this way of thinking something more is opened; it is also the way of philosophy, it is the way towards the Other. This make it possible to ask another question - how is it possible for the philosophy of the Other not to become a philosophy of the Alien. The article tries to give an answer to this question.

9

Argumenty filozoficzne za koncepcją uniwersalizmu zbawienia w ujęciu Thomasa Talbotta

80%

Dalke J.

Filo-Sofija

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2010

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tom 10

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nr 1(10)

107-122

EN

This paper presents philosophical arguments for the idea of universal salvation proposed by Thomas Talbott. He argues that in the afterlife everyone will be finally reconciled to God, because the existence of hell, understood as state of endless suffering, is logically inconsistent with God’s love and omnipotence. Nonetheless, the critical analysis of Talbott’s reasoning doesn’t show that his universalism is sufficiently justifiable position. Although the emptiness of hell is logically possible, Talbott’s argumentation requires accepting more assumptions and resolving additional difficulties.

10

Boska obecność i działanie w perspektywie patrystycznej i filozofii procesu

80%

Obolevitch T.

Kwartalnik Filozoficzny

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2012

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tom 40

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nr 4

109 - 125

EN

This paper considers the issue of God’s presence and action in the world from two philosophical and theological perspectives: the thought of the Eastern Church Fathers (from the fourth to the sixth century) and process philosophy and theology (the twentieth century). The first section is devoted to the patristic distinction between divine acts and essence. The second part compares patristic ideas with the theory of Whitehead and his contemporary partisans. The Eastern Church Fathers as well as process philosophers developed the concept of panentheism, which makes it possible to explain both the immanent presence God in the world and His transcendental character.

11

Religia i ateizm w filozofii średniowiecznej

80%

Szocik K.

Studia Philosophiae Christianae

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2010

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tom 46

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nr 2

208-218

EN

Medieval Philosophy was shaped by Christian doctrine. The convictions of the existence of God and its influence on the world were not challenged. Atheism, understood as a philosophical vision of the world which denies a possibility of the existence of Christian God i.e. personal and transcendent being, appeared in the Modern Age. However we can indicate at least two thinkers whose systems were in conflict with Christian thought. David of Dinant and Amalric of Bene preached pantheistic views, identifying God with the fullness of reality. Thus they anticipated the modern, initiated by Spinoza, return to the Stoic philosophy of pantheism.

12

SKEPTICISM AND ONTOLOGICAL PROOF

80%

Judycki S.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2005

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nr 1

9-29

EN

The paper defends the thesis that the only possible answer to the global skepticism is the so called ontological proof: only God's truthfulness and His bonitas can guarantee the rejection of such skeptical hypothesis as the one of R. Decscartes' stating that we are deceived by some evil demon or H. Putnam's claim that we are brains in vats. The author proposes an interpretation of the ontological proof in the spirit of I. Kant's considerations from his 'Der einzig mögliche Beweisgrund zu einer Demonstration des Daseins Gottes' (1762) where Kant uses the concepts of necessity and possibility in order to proof God's existence. Existence is a perfection and hence it must be one of the attributes that form the idea of God. Also truthfulness and bonitas must be treated as belonging to the idea of a perfect being. The truth condition for the sentence 'Perfect necessary being exists' is the real existence of a perfect necessary being but at same the time the truth condition for this sentence is its condition of possibility. This sentence could not be possible, if the object it refers to had not existed, e.g. if the perfect necessary being had not existed. Because this sentence is something real it must be also possible and from this follows that the perfect necessary being exists. Analogically, every attempt to suppose that it is possible that perfect necessary being does not exist presupposes real existence of perfect necessary being because nothing could be possible, if something were not necessary. 'Perfect necessary being exists' is the only sentence where the truth condition and condition of possibility coincide in this way. God's truthfulness and His bonitas guarantee that we are not deceived by some evil demon or that we are not brains in vat.

13

roblem wiedzy apriorycznej w świetle teorii partycypacji bytu

80%

Szopa R.

Kwartalnik Filozoficzny

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2014

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tom 42

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nr 2

63-90

EN

The medieval understanding of the a priori differed from that of Kant, for whom it meant knowledge prior to experience. Before Kant a priori knowledge was about causes and a posteriori knowledge about results. In this understanding necessity is a very important feature of the a priori. Both the a priori and the a posteriori begin from sensual cognition. But because a priori knowledge has the feature of necessity, it allows us achieve necessary results. Due to this, God as a logical result of causal cognition of the world is a necessary result of cognition. The theory of participation in turn tells us what is the source of the necessity of a priori knowledge: the world does not exist by itself but needs God, who sustains it in existence. According to Thomistic philosophy the world enables human reason to find traces of the Creator. Human reason was created by God to discover His existence, and according to St. Thomas Aquinas this is the principal aim of the created world.

14

REVITALIZÁCIA DUCHOVNÝCH HODNÔT V OBDOBÍ MOROVEJ EPIDÉMIE: PÍSEŇ O MOROVÝM NAKAŽENÍ (1759)

80%

Blažencová Ľ.

Slavica Slovaca

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2021

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tom 56

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nr 3

378 - 389

EN

The study focuses on the issue of revitalizing values that are coming to the fore in times of crisis in society during the difficult times accompanied by the plague epidemic. The focus of the research is The Song of the Plague Infection, which was printed in Trnava in 1759 and it is about the plague epidemic in the town of Místek in Moravia in 1710. It describes the situation of death and the crisis of spiritual values. The plague is seen as God’s punishment for the sins of the people. In this borderline near-death situation, people turn to Saint Rochus, the protector against the plague, for help. At the core of the song is a description of his pious life and acts of mercy, where the song appeals for a change in people’s behaviour. The song draws attention to the changes in spiritual values, in the intent of the Baroque period that should guide man on the path of faith.

15

Bóg jako „Ty wieczne”. Dialogiczna filozofia Boga Martina Bubera

80%

Jasiński K.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

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2012

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tom 24

147-174

EN

The paper concerns Martin Buber’s idea of God as “eternal Thou”. This concept is typical of the dialogical phase of his philosophy. His inspiration came from religion (judaism and christianity). First of all, for Buber, God is a mystery. The main purpose of man was the entrance into the existential relationship with the revealing God, who was described as “eternal Thou”, “absolute Person” and “Ground of being”. A man can dialogue with Him through the different beings. Buber’s ideas are very close to panentheism. In Buber’s work we have the problem of the “becoming” God. The solution of this question is not on the ontological level but on the moral one – God “becomes” through the dialogical life of the man in the world.

16

Between Eternity and Time

80%

Sikora A.

Przeglad Filozoficzno-Literacki (Philosophical/Literary Review)

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2007

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tom 6

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nr 3-4(18)

313-331

EN

Adam Mickiewicz sometimes tried to resolve the opposition between eternity and time by eliminating one of them. He was arguing then that the time was apparent and had no ontological ground, and its only source was a volatile world of human experience. More often however, he tried to make both sides of the oppositions compatible. He treated then time as a necessary link between two poles of eternity. This way, historical vicissitudes have been written into history of the Absolute as a valid step on Its way to the complete satisfaction. Quite another problem is that this idea of 'great compatibility' has remained only an extended suggestion. This is even more obvious considering that the poet at times thought that neither the human nature, nor the Creator's nature, is for themselves - both for the human being and God - completely transparent.

17

'Aion'. Eternity in Theology of Heraclitus of Ephesus

80%

Wrotkowski W.

Przegląd Filozoficzny. Nowa Seria

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2007

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tom 16

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nr 1(61)

21-32

EN

This article presents author's modest attempt to establish the Heraclitean meaning of the word 'aion' in the fragment B52 (Diels-Kranz). In his view the very starting-point presupposes a meticulous, unbiased analysis of relevant aphorisms of the Ephesian sage, and of the corresponding testimonies. A synoptic scrutiny indicates that Heraclitus hold a clear and original view on the eternity. The god of his philosophy - identified with one and common world - is eternal not only in his 'material' aspect as 'pur aeizoon' ('an ever-living fire', B30), but also in his 'rational' aspect as 'Logos eon aei' ('Logos existing always', B1). These assumptions lead him to employ a name for God which was destined to make a memorable career: 'Aion' ('He Who Always Is').

18

Filozofia Leibniza i panteizm

80%

Spryszak P.

Kwartalnik Filozoficzny

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2013

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tom 41

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nr 1

61 - 75

EN

In this paper I briefly examine the idea that a certain moderate version of pantheism (hence, strictly speaking, of panentheism) can be both formulated and maintained within Leibniz’s mature philosophical system. I argue that this pan(en)theistic programme fails, however, because it violates his non-negotiable principles concerning God, creation, and created substances.

19

A NOTE ON THEOLOGICAL FATALISM

80%

Blum A.

Organon F. medzinárodný časopis pre analytickú filozofiu

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2007

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tom 14

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nr 2

143-147

EN

We contend that a very seductive argument for theological fatalism fails. In the course of our discussion we point out that theological fatalism is incompatible with the existence of a being who is omnipotent, omniscient and infallible. We suggest that 'possible' formalized as '0' is to be understood as 'can or could have been' and not simply as 'can'. The argument we discuss conflates the two. We end by rounding out, hope-fully, some left over corners of serious concern to the theist.

20

JOSE LASHERAS HELLIN'S INTERPRETATION OF FRANCISCO SUAREZ'S VIEWS

80%

Leszczyna D.

Studies in Logic, Grammar and Rhetoric

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2009

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nr 15(28)

39-46

EN

The article is an attempt to reveal and present the interpretation of Suarez's philosophy suggested by Hellin, specifically Suarez's metaphysics. The author focuses mainly on the characteristics and presentation of the attributes of created and uncreated being. According to Hellín, Suarez's fundamental thesis is based on the statement that God is existence through a being, whereas the creature owes its permanence in existence and action to the so-called dynamic participation. The metaphysical essence of the creature, after Hellín, consists neither in a real composition of a being and existence, his finiteness, nor the predicative interrelation called mensurae et mensurati, but it is based on a radical relationship, also called dynamic participation or casual participation.