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From Revelation to Faith and Reason. A Personalist Insight from John Paul II’s Fides et ratio

100%

Tarasiewicz P.

nr 1

9-18

Drawing on John Paul II’s encyclical Fides et ratio, this paper answers the question of why Christian Revelation provides a vital link between faith and reason. It approaches the problem from the perspective of personalism. In order to capture the essence of the relationship of Christian Revelation to faith and reason, the paper addresses the following issues: why a human person is a mystery to himself, why Christian Revelation corresponds to a human person’s mystery, and what identity is given to faith and reason by Christian Revelation.

THE PRINCIPAL ASSIGNMENT OF PHILOSOPHY IN CULTURE

100%

Tarasiewicz P. , Kobyłecki J.

Studia Gilsoniana

2012

tom 1

133-146

The following article is focused on the question of the primary task of philosophy in culture. The problem of philosophy itself is the starting point here. The author observes a chronic discord among philosophers on what philosophy is that undermines the identity of the afore-mentioned as well as disables it from determining its tasks in the culture. Thus, he attempts to determine the nature of philosophy indirectly. The author indicates what philosophy is not and has never been from its beginning, and can not be if it be itself. According to the author, myth is an effective negative criterion with which to determine the true character of philosophy. Philosophy’s aspiration to emancipate itself from myth’s influence justifies the effort to search the foundation of philosophy in contradistinction from myth, and enabling a determination of philosophy directly by indicating its constitutive factors. To philosophize is to know things as they are in the real world, or as they are related to the real world. A reflection on philosophy is not only possible, but also necessary. Since philosophy is part of human culture, the author concludes that the primary task of philosophy in culture consists in justifying the identity of philosophy as such.

PHILOSOPHY IN SEMINARIES

100%

Tarasiewicz P. , Kobyłecki J.

Studia Gilsoniana

2013

tom 2

161-173

The author attempts to answer the question concerning whether or not philosophy is needed in seminaries. In light of his analysis, it can be concluded that philosophical studies for future priests are a serious alternative to the fideistic positions often adopted by Catholics. The presence of philosophy in the seminary curriculum is supported by: (1) the need for building intellectual foundations of the religious faith professed by a cleric; the faith which cannot do without reason and abstain from justifying the rationale of its content; 2) the need for introducing the alumnus to the mysteries of the classical philosophy of being which can equip him with a better understanding of human nature and the surrounding reality. In this way, the seminarian: (1) acquires a reasonable belief that the human mind is able to know the objective and universal truth, including the truth about God as the Ultimate Cause of all that exists; (2) is able to enter into an intelligent dialogue about the truth with an increasingly globalized world.

Gilson, Krapiec and Christian Philosophy Today

100%

Tarasiewicz P.

tom 4

nr 4

281-392

The author undertakes an attempt to answer the following question: is Christian philosophy possible today? The question seems to be of great importance due to the fact that what Christians who try to do philosophy usually encounter is bitter criticism which comes to them from two sides at once: that of academy and that of the Church. In short, for academy their philosophy is too Christian, and for the Church it is too academic. Being indebted to the insights of Étienne Gilson and Mieczyslaw A. Krapiec (the original Polish spelling: Mieczysław Albert Krąpiec, pronounced: myechisuaf albert krompyetz), the author comes to the conclusion that Christian philosophy is possible today only if: 1) it is not identified with the art of persuasion, as its final end lies in gaining understanding rather than being convincing, 2) it is the work of a Christian, and 3) it has the real world as its object and metaphysics as its method. For Christian philosophy—which in essence consists in doing philosophy by Christians in order to get more rational understanding of their religious faith—should be identified with the perfection of the intellect achieved by practicing the classical philosophy of being.