Wyniki wyszukiwania - Biblioteka Nauki

1

Patryk Lindenfors, Boga przecież nie ma, przekł. z jęz. szwedz. E. Jaszczuk, Wydawnictwo Czarna Owca, Warszawa 2010, ss. 92

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Kordonskyy R.

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tom 14

521-524

2

Joanna Skurzak, Duchowość ateistyczna. Propozycja francuskiej filozofii religii, Wydawnictwo Liberi Libri, Warszawa 2020, s. 117

100%

Cichosz W.

Studia Gdańskie

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2021

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tom 48

231-234

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Użyteczność metod logiki nieformalnej w badaniu argumentów w dyskusjach między teistami a ateistami

89%

Trombik K.

Semina Scientiarum

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2017

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tom 16

EN

This paper argues that methods used in informal logic (sometimes called CriticalThinking) could be helpful in examining the arguments in discussionsbetween theists and atheists. Application of the techniques of informal logiccould reveal the substantive value of many commonly shared views about theism(and theists) and atheism (and atheists). The utility of applying informallogic methods has illustrated by several examples.

4

Lenistwo i pracoholizm w perspektywie duchowego zagubienia współczesnego człowieka

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Jucewicz A.

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tom 14

21-34

EN

The subjects of this article are two polar extremes: laziness and workaholism, examined in the context of man’s lost spirituality. Contemporary forms of laziness stem from the ideological crisis and existential emptiness. These forms mutate into apathy, depression and acedia – a spiritual torpor. And what underlies all of these is atheism. Losing sight of the supernatural horizon of man’s existence inevitably leads to the impairment of his own self-understanding, including such vital aspects of his life like work, striving for self-perfection, or service and dedication to his fellow human beings. Whenever God disappears from man’s horizon, his points of reference and reasons for creativity also disappear. Seen from this perspective, workaholism appears to be a form of escape from the integrity of man’s life. It is also the result of intemperance, flowing from the materialistic anthropology which places man’s fulfillment in a purely horizontal perspective. Man – as seen in a theological perspective – is not a slave to the world. Neither has he been made for passivity and laziness. Man is invited to master the world and to transform it rationally in accordance with God’s will. Both laziness, i.e. avoiding work, and redefinition of its importance, contradict God’s plan towards man. Work and rest and feasting find their most satisfactory justification and perspective in the light of God’s Revelation.

5

THE FAILURE OF NEW ATHEISM MORALITY

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Delfino R. A.

Studia Gilsoniana

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2015

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tom 4

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nr 3

229-240

EN

New atheists, such as Richard Dawkins and Sam Harris, generally speaking, are committed to two main beliefs. The first is scientism, which is the view that only science can give us complete and reliable knowledge of reality. The second is metaphysical naturalism, which is the view that no supernatural entities exist. In this article the author focuses on the metaphysical naturalism that new atheists and other naturalists accept, with the goal of answering the following question: Can metaphysical naturalism provide an adequate foundation for objective moral values? He argues that the answer is “no” and he discusses several serious problems inherent in a naturalistic account of the foundation of morality.

6

Wizerunek ateisty i jego miejsce na konfesyjnej mapie świata na Śląsku Cieszyńskim

88%

Greń Z.

Studia z Filologii Polskiej i Słowiańskiej

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2017

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tom 52

EN

The image of the atheist and his place on the confessional map of the world in Cieszyn SilesiaThe aim of this article is to create an image of the atheist based on historical and contemporary sources. The history of the concept of the atheist is described on the basis of the regional press, the contemporary picture of the concept – on the basis of the results of a questionnaire and discussions on religious topics on regional websites. The analysis showed that the concept of the atheist is treated as a term equivalent to the terms of members of different churches. The research shows not only the image of the atheist, but also its place in the system of perception of religious differences. Wizerunek ateisty i jego miejsce na konfesyjnej mapie świata na Śląsku CieszyńskimCelem niniejszego artykułu jest stworzenie obrazu ateisty na podstawie źródeł historycznych i współczesnych. Historia pojęcia ateisty została opisana na podstawie prasy regionalnej, współczesny obraz – na podstawie wyników ankiet i dyskusji na tematy religijne na regionalnych stronach internetowych. Analiza wykazała, że pojęcie ateisty jest traktowane jako pojęcie równorzędne z określeniami członków różnych Kościołów. W wyniku badań przedstawiono nie tylko wizerunek ateisty, lecz także jego miejsce w systemie postrzegania różnic wyznaniowych.

7

“Scientific Atheism” in Action: Soviet Sociology of Religion as an Agent of Marxist-Atheist Propaganda from the 1960s to the 1980s

88%

Klimova S. M. , Molostova E. S.

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nr 2

169–190

EN

This paper discusses the methodological challenges of Soviet sociology of religion in the period between 1960 and 1989, when it was charged with the contradictory task of investigating the actual standing of religion in Soviet society and, at the same time, with proposing methods through which the official “scientific atheism,” deeply rooted in Marxism, could be imposed upon the very populations that were the subject of its inquiries. The authors propose an insight into the actual practices of the researchers, based on little-known archival materials from the Russian State Archive of Socio-Political History. The materials adduced by the authors show the various ways in which Soviet believers were surveyed and in which questionnaires were constructed, illustrating the modes of argumentation used in atheist propaganda conducted alongside such surveys, and giving a rare glimpse into the methodological discussions that were taking place at conferences organized by the Institute of Scientific Atheism. The authors track also the sociological conceptions and typologies adopted by Soviet sociology.

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TEIZM UMIARKOWANY JAKO INTEGRACJA TEIZMU CHRZEŚCIJAŃSKIEGO I ATEIZMU. PRÓBA PORÓWNANIA TRZECH STANOWISK W KWESTII ISTNIENIA BOGA

75%

Ciesielski M.

Colloquium Wydziału Nauk Humanistycznych i Społecznych AMW

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2015

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nr 3

19-37

EN

The article compares three religious a comparison of three approaches to religion: Christian theism, atheism, and moderate theism – a concept built by the author of the article and presented in its first part. Moderate theism is one possible approach to the Supreme Being, within the framework of the classification formed by the intersection of two criteria: the beginning or a lack of the beginning of the existence of the Absolute and the end or a lack of the end of the existence of the Absolute. The author proposes the thesis that moderate theism, i.e. an approach which presupposes that the absolute does not have a beginning of its existence but that there is an end to it (it is eternal regressively but not eternal progressively) may be a concept which in a specific manner generalizes theism and atheism. What is more, a comparison of moderate theism with Christian theism and with atheism allows us to suppose that the concept of moderate theism avoids the weak points of both theism (i.a. the problem of reconciling human freedom and responsibility with the existence of a caring Good-shepherd, the problem of religious violence) and atheism (i.a. the problem of satisfying the existential need to exist after death, the problem of the ultimate justification of moral norms). The author also presents in his article a mercy-based argument for the current non-existence of God, which constitutes a philosophical justification of moderate theism.

9

The Common Relations Among Culture and Faith, Christian Spirituality—Historic View

75%

Zarzycki S. T.

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nr 5: Teologia duchowości - English Online Version

5-41

EN

The broken relation among culture and faith becomes “drama of our times” (Paul VI), thus, overcoming that broken relation has always been a challenge for the Church, catholic theology and spirituality. This article, first, signals the penetration of culture into Christianity and makes you more familiar with what ancients fought about culture. And next, gives two positive examples about shaping the culture through the faith; first, in the Karolin epoch (7th—9th century), using the example of Benedict monks’ contribution, second, in the golden era of French spirituality (17th century), using the examples of Saint Francis de Sales’ spiritual teachings and Saint Vincent de Paul’s educational and charity works. The further part of the article shows the progressing departure of culture from faith beginning with French Renaissance and through the era of Enlightenment until the complete cessation of common relation in philosophical currents of 19th century. The last part of the article shows the new relation of the Church to the world and culture initiated by the Second Vatican Council, which further was continued and developed through the teachings of the Popes Paul VI and John Paul II, and evangelism activity. Such relation is based upon a wide understanding of culture (what was worked out by secular science and expresses themselves (among other things) in inculturation of the faith, faith’s creative role of culture and intermediary role of faith in realization of evangelization.

10

Ateistyczne implikacje anglojęzycznego sensualizmu, empiryzmu i deizmu

75%

Szocik K. , Wydział Filozoficzny U. J.

Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica

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2013

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tom 26

EN

This paper shows one of the important philosophical current of modern "resolution of the mind". Philosophical ideas of Locke, Hume and Hobbes were caused modern and contemporary change of paradigm from theistic to atheistic and agnostic.Theistic claims, even if were affirmed by these thinkers, were not consequences of their pfilosophical thesis. Sensualism and materialism, idnicated as natural starting point for philosophy, became ideological basis for period of radical critique of religion and atheism.

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MISCELLANEA: Écrasez l’infâme: Voltaire’s Philosophy of Religion

75%

Kruszyńska S.

Miscellanea Anthropologica et Sociologica

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2015

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tom 16(1)

125-137

PL

The author presents the basic premises of Voltaire’s philosophy of religion, based on a recreationof its historical and philosophical context, as well as an analysis of source texts.This includes: the declared elitism of Voltaire and les philosophes, referring to the “brilliant”philosophical and scientific mind; their affirmation of the necessity to separate eliteand common knowledge; and their conviction that religious faith (religious fanaticism)is obviously the source of all evil in the world. Such a discursive field renders the disputebetween deists and atheists insignificant, as both deism and atheism are included as formsof “philosophical religion”, that is, two forms of religious knowledge meriting popularization.Elite philosophical knowledge considers deism to be safer than atheism, nonethelessregarding the “brilliant” human mind as the proper object of worship in the so-called“religion of les philosophes”. One of the dogmas in this “religion” is a ruthless, albeit bloodless,war on evil.

12

Tematy, których nie da się uśpić. Z Jerzym Jedlickim rozmawia Anna Zawadzka

75%

Zawadzka A. , Jedlicki J.

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2012

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nr 1

EN

On subjects that cannot be put to sleep. Anna Zawadzka in an interview with Jerzy JedlickiThe conversation with Jerzy Jedlicki is a part of series of interviews starting with the question about the subjects, that the interlocutors during his or her academical career were advised (by different persons and for different reasons) not to pursue. Jedlicki mentions about three such issues: Poles and Jews during II World War period, Israel and Palestine, atheism and faith. He points out that nobody discouraged him from pursuing these subjects – it was himself, who refrained from being vocal on these matters. He clarifies why he used to censor himself, analyses how all the subjects work today in Polish public sphere and explains why he broke the silence several times. Tematy, których nie da się uśpić. Z Jerzym Jedlickim rozmawia Anna ZawadzkaRozmowa z Jerzym Jedlickim przynależy do cyklu wywiadów, które rozpoczynają się pytaniem o tematy, które w toku kariery naukowej były rozmówcy z różnych przyczyn i przez różne osoby odradzane. Jedlicki wymienia trzy takie kwestie: Polacy i Żydzi w okresie okupacji, Izrael i Palestyna oraz ateizm i wiara. Zaznacza, że nikt mu nie odradzał ich podejmowania, a jedynie on sam powstrzymywał się przed zabieraniem publicznie głosu w tych sprawach. Wyjaśnia dlaczego się autocenzurował, analizuje, w jaki sposób wszystkie te trzy tematy funkcjonują dziś w polskiej sferze publicznej oraz tłumaczy, dlaczego kilkakrotnie przerwał jednak milczenie.

13

Wittgenstein i zagadka Anzelma

75%

Gomułka J.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2013

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nr nr 23

71 - 98

EN

The paper is devoted to the problem of the two paradoxes: the paradox of absolute value in Wittgenstein’s Lecture on Ethics and the paradox of Anselm’s Name of God from the Proslogion. I try to present semantic determinants of the paradoxes as well as similarities of their structures. However, the main part of the article focuses on the solution of Anselm’s paradox given by Cora Diamond, the prominent Wittgensteinian scholar in her paper Riddles and Anselm’s Riddle. Diamond develops extensive comparison of the concept of that than which nothing greater can be conceived and a series of peculiar riddles – she calls the Anselm’s concept the great riddle, since, as in other riddles presented, we cannot deal with it in a usual way. The author shows that what enables us to resolve, say, the riddle of Sphinx, is our obtaining a new way of understanding the words which compose the riddle itself, for the old way will not lead us to the proper answer. However, when it comes to the great riddle we know that we cannot obtain any way of understanding which will enable us to conceive it. This does not mean that the riddle cannot make any sense for us. We can believe that there is a solution (in fact, we have the solution – it has been given to us in the Revelation – but we cannot understand it) so we can treat the great riddle as an euqation which we lack proof but we know there is one. As Diamond calls it, we have the promissory meaning of the riddle. In my opinion the idea of the promissory meaning is an interesting solution of Anselm’s paradox, but I notice that the idea itself is conditioned by religious faith or by something I call the empathic atheism (in short: an attitude which lets atheists take the believers’ point of view).

14

Śmierć Boga i historiozofia w polskim dyskursie naukowym

75%

Baranowska M.

Studia nad Autorytaryzmem i Totalitaryzmem

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2014

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tom 36

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nr 1

59 - 68

EN

The aim of the article is to examine the place of the problem of God’s death and of historiosophy in Polish academic discourse. The author analyses a discussion that took place during the 6th Philosophy Festival, which was held on 10–13 September 2013 in Olsztyn and which was organised by the University of Warmia and Mazury. She presents the whole spectrum of issues and problems tackled by scholars from all over Poland, and outlines the course of the discussion. In addition, she explores the current problem of the importance of philosophy and, in general, the humanities in the higher education system today. The author suggests a way in which philosophy should be promoted to raise awareness of its signifi cance to the development of both culture and science.

15

NOMA as the Cure for Conflict Between Science and Religion: Reply to Ludwik Kowalski’s Commentary on the NOMA Principle

75%

Bylica P.

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tom 11

29-34

EN

In my response to Kowalski’s commentary I indicate that: 1) there is an imprecision in Kowalski’s presentation of the NOMA principle; 2) the NOMA principle is not a valid way of presenting theistic religions; 3) the argumentation adopted by Kowalski is inconsistent, due to inconsistency in the NOMA principle itself. The Kowalski’s cure for the “Confrontations Between Theists and Atheists” mentioned in the title of the Kowalski’s commentary is the postulate of a “miracle-free” theism, which means the elimination of theism. Another important weakness of Kowalski’s proposal and of the application of the NOMA principle in general is the self-contradictoriness of this position: when we decide on the truth value of this or that factual religious statement by reference to science, then we deny the essence of the NOMA principle itself.

16

The Legacy of Spinoza. The Enlightenment According to Jonathan Israel

75%

Gut P.

Diametros

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2014

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nr 40

45-72

EN

The aim of the paper is to present and analyze the interpretation of the Enlightenment which has recently been proposed by Jonathan Israel, with the focus on its philosophical aspect as opposed to the historical one. The paper consists of two parts. The task of the first part is reconstructive: it attempts to explore Israel’s most characteristic statements concerning the Enlightenment. The second and more extensive part has a polemical character: it endeavours to furnish the reader with an answer to the question of the degree to which the understanding of the Enlightenment proposed by Israel can be considered a satisfying interpretation of this period. The paper suggests that the main problem which may undermine Israel’s account of the Enlightenment is associated with the unduly selective interpretation of Spinoza’s philosophy and its position in the intellectual society of that time.

17

Miloš Dokulil: Masaryk a náboženství. Sedm zastavení k 75. výročí úmrtí TGM

75%

Novotný Z.

Filosofický časopis (Philosophical Journal)

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2014

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tom 62

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nr 3

443-451

EN

In this review study, the author above all observes the new perspectives on the philosophy of religion of T. G. Masaryk put forward in the book by M. Dokulil under review. He points to the multidisplinary approach (philosophy, theology, religious studies, ethics, sociology, psychology, selected natural sciences) of M. Dokulil, which is made possible by his immense erudition. The author of the study, together with the author of the book under review, refutes the frequently voiced opinion that would treat T. G. Masaryk as a thinker of the 19th century, significant only in his own time (and not a real philosopher at all), and on the contrary he attempts to show that Masaryk’s ideas and approach are still highly relevant.

18

Reason and Faith

75%

Tałasiewicz M.

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2018

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tom 2

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nr 1(3)

87–95

EN

The claim of this paper is that theism and atheism as beliefs about the nature of the universe are equally distant from any sort of proper justification by reasoning, but that faith cannot be reduced to any sort of belief (although it induces beliefs). This claim is illustrated by a survey of several case-studies, including the case of moral sense (Marc Hauser), the so-called “God gene” (Dean Hammer) and discoveries of Benjamin Libet on “free” movement. The illustrations attempt to show that only some imagerial associations connected with these cases, and respectively with religious beliefs, would make an impression of incoherence, not their actual content. The conclusion of the paper would echo the statements of Cardinal John Henry Newman, who said in his Oxford University Sermons: “Faith is an instrument of knowledge and action, unknown to the world before, a principle sui generis, distinct from those which nature supplies, and independent of what is commonly understood by Reason”. Some implications of this conclusion, such as the notion of the rationality of faith, an account of the relation between science and theology, or the problem of agnosticism, are discussed, too.

19

Role víry v prožívání smysluplnosti života u vysokoškolských studentů

75%

Křeménková L. , Novotný J. S.

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tom 6

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nr 1

79-95

EN

Problem: The aim of this paper is to verify the existence of differences in experiencing life meaningfulness of believers and unbelievers and analyze how much faith affects life meaningfulness. Methods: The sample consisted of 213 university students aged 20-29 years (mean age = 23). Respondents were divided into three groups: Christians (N = 80), Buddhists (N = 25), atheists (N = 108). We used a Existential Scale (ES) questionnaire, 46-item tool, detecting a subjective measure of personal meaningful existence in two dimensions: Personality (sub-dimensions Self-distance and Self-transcendence) and Existentiality (sub-dimensions Freedom and Responsibility). Data were analyzed using SPSS. Results: Using independent t–test, it was confirmed that life meaningfulness was significantly lower for unbelievers in dimension Personality, t(180,943) = 7,013), p < ,001 (this represented a strong effect, d = ,983) and ES Total Score, t(175,424) = 4,201, p < ,001 (this represented a medium effect, d = ,592). Subsequent independent one-way ANOVA (using Welch F) indicated that believers demonstrate a higher life meaningfulness in the dimensions Personality, F (2, 84,212) = 32,062, p < ,001, Self–distance, F (2, 69,585) = 8,556, p < ,001, Self–transcendence, F (2, 79,331) = 26,058, p < ,001, and in ES Total Score, F (2, 74,285) = 9,133, p < ,001. A post hoc Games–Howell indicated that believers (Christians and Buddhists) scored significantly higher in Personality (strong effect, ?2 = ,23), Self-transcendence (strong effect, ?2 = ,19), Self-distance (medium effect, ?2 = ,07), and ES Total Score (medium effect, ?2 = ,07) than atheists. In Personality and Self–transcendence Buddhists also scored significantly higher than Christians. A linear regression was further performed. The faith (Christianity and Buddhism) was a significant predictor of life meaningfulness in ES Total Score, dimension Personality and its sub–dimensions. The religion explains 7,6% (R2 = ,076) of ES Total Score variance, 18,7% (R2 = ,187) of Personality variance, 16,9% (R2 = ,169) of Self–transcendence variance, and 6,9% (R2 = ,069) of Self–distance variance. Finally, we analyzed the influence of gender on the relationship between faith and life meaningfulness. A Pearson correlation explored the relationship between faith and life meaningfulness. This analysis was found to be statistically significant in dimension Personality, r(209) = ,433, p < ,001, and ES Total Score, r(209) = ,276, p < ,001, indicating a strong positive relationship. This relationship was then subjected to a first-order partial correlation in order to explore the relationship controlling for the effects of social support. The first-order correlation was found to be statistically significant in dimension Personality, r(209) = ,432, p < ,001, and ES Total Score, r(209) = ,278, p < ,001, indicating that gender doesn’t affect a relationship between faith and life meaningfulness. Discussion: Analysis confirmed the differences in life meaningfulness depending on faith and corresponds with the results of earlier studies (cf. Mahoney & Grace, 1999; Fromm, 2001; Halama, Martos & Adamová, 2010; Yalom, 2006). Faith seems to facilitate understanding of one’s own world as meaningful, and through religious dogma, traditions and rules provides a firm meaningful life framework. Higher scores of meaningfulness at Buddhists can be explained by the fact that Buddhism compared with Christianity more potentiates the possibility of self-development and a positive perception of the world. The influence of faith on the perceived life meaningfulness is however rather smaller, but still significant. This is consistent with previous studies (cf. Byron & Miller-Perrin, 2009). The biggest influence is evident in the dimension Self-transcendence. Faith, therefore, affects more emotional than cognitive aspects. This is consistent with the fact that faith is more a matter of the heart than sense, rather a kind of sensed, animistic beliefs than rational logical conclusions. The research has some limitations. The research sample consist of specific group of university humanities students. More general population may therefore produce different results. Also the concept of faith (religiosity) was measured in simplex way. For future research it would be desirable to accurately distinguish the different forms of faith (spiritual beliefs) and also monitor their intensity. This could provide further/ deeper insight into the issue of relationship between faith and life meaningfulness. Conclussion: Believers and unbelievers university students significantly differ in their experience of life meaningfulness, especially in the domain of Personality. The actual impact of the faith is not too large and ranges from 6,9 to 18,7% of the explained variance of meaningfulness. The research results and lack of studies on certain aspects of this issue indicate the need for further investigation of the topic.

20

Ojciec po śmierci ojca – (post)lacanowski ateizm w spojrzeniu z Odradka

75%

Tacik P.

Śląskie Studia Polonistyczne

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2015

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nr 2(7)

25-44

EN

The paper calls into question the status of (post)Lacanian atheism as can be inferred from writings of Lacan himself (mainly seminaries XI, XVIII, XX and XXIII) and Slavoj Žižek. Such atheism is based on the inexistence of “the Other of the Other”, which, however, cannot be merely stated, but must take the form of an injunction. In this postlacanian logic, true atheists are not those who deny the existence of God – even in its symbolic functions – but those who – actively relying on the absence of “the Other of the Other” – are able to carry out fundamental shifts within the symbolic structure of the Other. Yet, this atheism, which might be viewed as one of the strongest forms of denying the divine, is based itself on the monotheistic grid. Drawing upon some remarks from the late writings of Freud, the paper aims to reveal the inner, self-referential logic of the Father, whose position is preserved and strengthened after the actual death of the Father. Postlacanian atheism might be conceived of as the latest form of fatherly self-grounding, in which divine position perpetuates itself under the cover of injunctions to radical atheism. Finally, the paper propounds an interpretation of Kafka’s short story The Cares of a Family Man (Die Sorge des Hausvaters), in which the enigmatic figure of “Odradek” – a deathless half-object, half-creature – stands for the final material embodiment of the futile injunction to renounce the divine. Thus Odradek epitomises the Law, which is nothing but an insoluble rattle, emptied from the tension of desire, in front of which Kafka’s characters are forced to wait.