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

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.

3

'Aion'. Eternity in Theology of Heraclitus of Ephesus

80%

Wrotkowski W.

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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').

4

Relacja do Boga jako realizacja istoty człowieka na przykładzie bohatera Zbrodni i Kary Dostojewskiego

80%

kKasucka K.

Archeus. Studia z bioetyki i antropologii filozoficznej

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2012

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tom 13

173-185

EN

In Dostoyevsky’s philosophy we can ﬁnd a view on the essence of man which does not end in submission to God and his laws, but it is implemented in free acts of leaving God and returning to him. A convincing example of such an issue is the story of Rodion Raskolnikov, the protagonist of Crime and Punishment who by making a decision to commit murder, as a consequence of the division of people between „ordinary men” and „extraordinary men”, intends to break the law. The moral issue emerging from Crime and Punishment is treated in the present article as a starting point for considerations on human existence which is dynamic, and in no way can be subjected to rationalization.

5

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

80%

Leszczyna D.

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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.

6

Philosophical Consequences of the Principle of Causality

80%

Lemanska A.

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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.

7

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.

8

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.

9

The Idea of God in Sartre's Philosophy

80%

Krol R.

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2005

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tom 14

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nr 4(56)

199-211

EN

Pointing to the difference between 'en-soi' and 'pour-soi' the author holds that although Sartre was a staunch atheist in all he has written, he was also a consistent anti-materialist. For Sartre we are material only insofar as we have to exist as a physical 'en-soi'. Other than that we have a moral and intellectual obligation to identify with 'pour-soi'. By adopting this distinction Sartre can retain his conception of human condition as undetermined and contingent. If he chose the materialist position, he would have to admit that we are fully determined by biological instincts and all efforts to establish human responsibility and 'l'engagement' would be doomed to failure. At the same time, however, Sartre passes by an opportunity to offer the human being a guidance for the transition from 'en-soi' to 'en-so', leaving this process basically in the hands of weak and frail individuals. This may be required by his conception of human responsibility, but irrespective of its motivation, his conception leaves man confused and disoriented. We are not prepared to live in a world without God, a world that is, in the author's own words 'like a piece of dead wood, or a dried bone or an empty shell'.

10

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.

11

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.

12

THE VIEW OF THE WORLD VS. BELIEF IN GOD IN CONTEMPORARY WORLD (Swiatopoglad a wiara w Boga we wspolczesnym swiecie)

70%

Murzinski P.

Rocznik Teologii Katolickiej

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2011

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tom 10

103-112

EN

Today's European culture is in crisis caused by many dif erent factors such as globalisation, virtualisation of reality, modernist crisis leading to increasing nihilism, technocracy, hedonism and utilitarian attitudes (consumo ergo sum). The result is the increasing crisis of values and traditional spiritual life. This is particularly visible in the context of the conflict between Christian view of life and the contemporary vision of the world. The aim of the article is analyze this conflict, its causes and impact on life, also in its religious and moral aspect. The 'war of views' is presented in three dimensions. The i rst is the opposition between today's Revelation culture (with its cosmology and the act of the creation) and the New Science that draws false theological conclusions from purely scientii c premises. These conclusions lead to an impersonal and pantheistic idea of God, which is discussed in the second part of the article. In the third part the author focuses on the relationship between this new outlook and today's lifestyle. The article shows dependence of an individual's way of thinking, looking at and experiencing reality on the views he accepts, sometimes unintentionally. He is shaped by today's culture which stands (without any foundation) in the opposition to what opens us to the height of our humanity and which is revealed by God who is Love.

13

GOD IMAGE AND ATTACHMENT TO GOD IN WORK ADDICTION RISK

70%

Kézdy A. , Martos T. , Robu M.

Studia Psychologica

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2013

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tom 55

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nr 3

209 – 214

EN

This study aimed to investigate whether certain aspects of the God image, and characteristics of attachment to God, can be related to work addiction risk. The sample consisted of 215 Hungarian adults (mean age 37.9). Regarding the two measured aspects of the God image, the Loving God image was linked with work addiction risk through its weak negative contribution to self-esteem, whereas the Controlling God image was in a weak direct association with work addiction risk. Anxiety about abandonment by God showed a strong positive correlation with work addiction risk, and also predicted it negatively through self-esteem. The results suggest that anxious attachment to God might contribute to work addiction risk.

14

Kult kultury

70%

Kosowska E.

Prace Kulturoznawcze

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2011

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tom 12

87-99

EN

European thought, built on the respect for hierarchy and on binary value judgement, generated two competing ideas of culture, ideas forming various alliances with one another. The notion of a broadly defined culture took over the old functions of the “human world;” a narrow definition was used to describe all that was intellectually and artistically creative in this world. Both approaches are children of their time and contain traces of conceptualisation determined by convictions, experiences and state of knowledge at the time. The contemporary cult of change, reducing cultural traditions to their ludic, pragmatic or ornamental functions, may cause either an inconceivable change in the social relations we know or a radicalisation of conservative attitudes.

15

Dwie wizje człowieka? Porównanie koncepcji bytu ludzkiego Bordena Parkera Bowne'a oraz Mieczysława Alberta Krąpca

70%

Jastrzebski A.

Studia Philosophiae Christianae

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2010

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tom 46

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nr 1

175-190

EN

The aim of the paper is to compare two concepts of the human being, both related to Christianity, but each rooted in a different philosophical approach. One is represented by a Methodist philosopher from the United States, B. P. Bowne, the other, originating in a Polish Catholic milieu, is represented by the late M. A. Krapiec. An analysis of these concepts of the human being should contribute to the understanding of the consequences that result from accepting either an idealistic approach to the human being (person as a relation) or a realistic approach (person as a substance) although both are to serve the same purpose: to defend the dignity of the human being by showing human transcendence in relation to the material world.

16

Cud jako proste działanie ze strony Boga. Filozoficzna propozycja Davida Cornera

70%

Swiezynski A.

Studia Philosophiae Christianae

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2010

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tom 46

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nr 1

93-124

EN

It has been common for some time to think of a miracle as a natural event possessing a supernatural cause. Such a supernaturalistic account of miracles might be constructed with an eye to apologetic concerns, with the hope that the occurrence of a miracle might provide a defense for theism. The general strategy of such an apologetic appeal is to suggest that a miracle is an event that nature could not produce on its own. It is thought of as an event that is incapable of receiving a natural explanation. Thus the supernaturalist hopes that the occurrence of a miracle will point to the operation of a causal force from outside of nature, i.e. one that is supernatural. David Corner's concern is to show the liabilities of such an account of miracles, and to show how our concept of the miraculous may do without it. He offers a non-causal account of miracles as a basic action on the part of God. His motivation, expressed in the broadest possible terms, is to rescue the concept of 'miracle' from the quasi-scientific language of supernaturalists, and to show that the best understanding of a miracle is not one that tries to place it in relation to scientific notions such as that of a law of nature; it is one that understands a miracle to be an extraordinary expression of divine agency - where this needs not be understood in terms of divine causality - and as an event that has a role to play within theistic religious practice.

17

Próba ogólnego opisu zjawiska opętania i jego filozoficznej interpretacji

70%

Mikucki K.

Studia Philosophiae Christianae

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2010

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tom 46

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nr 1

125-158

EN

The phenomenon of human beings possessed by demons is discussed in the article. Demonic possession, taken as an empirical fact, enables not only for scientific and theological inquiry but also for philosophical speculation. There are two basic stages to this discussion: a description of the phenomenon and a philosophical interpretation of it. The first stage consists in an outline of the main interpretive trends to the issue of demonic possession; reductionist and anti-reductionist viewpoints are distinguished and described. The second step focuses on the anti-reductionist interpretation and relies on a more particular presentation of the issues related to the phenomenon in question. These issues can be grouped into five topics: the existence and nature of the spirit, the soul and God; the means and the extent of the spirit's influence over human beings, the union of the soul as well as the spirit (angelic) with the body, the existence and kinds of evil, the existence of free will in mankind. The article ends with some concluding remarks concerning the matter of demonic possession of human beings.

18

COMMUNICATING THE WORD OF GOD AND THE RETURN MESSAGE (Komunikacja slowa bozego a komunikat zwrotny)

70%

Turowski W.

Rocznik Teologii Katolickiej

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2011

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tom 10

144-160

EN

Communication is the process of communicating of individuals, groups and institutions. Preaching the word of God is a special form of communication through the message communicated which is the homily and through the liturgical-sacramental context of this action. The sender of the homiletic message is God who makes use of the person of the preacher; the recipients are the members of the liturgical assembly, while human speech is the channel of communication. The article is an attempt to analyze the perception of those listening to the Word of God in the St. Raphael Kalinowski Parish in Elblag. It focuses on modern preaching and how the return message plays an important role in the process of communication. The conclusions drawn are a material for further pastoral work.

19

METAPHOR AND METONYMY AS TOOLS FOR DESCRIBING GOD IN THE OLD TESTAMENT

70%

Kuczok M.

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2009

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tom 30

151-168

EN

The present paper analyses metaphor and metonymy describing God in The Old Testament. Instances of these phenomena are approached from the cognitive perspective, suggested by Lakoff and Johnson (2003). The aim of this article is to show that the metaphorical and metonymical references to God in The Old Testament do not function as merely rhetorical devices, but are conceptualizations of God, grounded in people's everyday experiences. This fact plays an important role in the process of understanding the notion of God. The discussed metaphors and metonymies are classified into personifications as instances of ontological metaphor, structural metaphors, orientational metaphors and metonymies.

20

DEJINNÝ KONTEXT A TEOLOGICKÉ OTÁZKY DOGMATICKEJ KONŠTITÚCIE PRVÉHO VATIKÁNSKEHO KONCILU DEI FILIUS

70%

Genčúrová G.

Verba Theologica. Teologický časopis

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2017

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tom 16

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nr 1

31 – 54

EN

The article presents the historical context of the formation of the dogmatic constitution of the First Vatican Council Dei Filius. It systematically describes its content, taking into account its hermeneutical significance in the area of God‘s Revelation, God‘s existence, and the relationship of reason and faith. It critically evaluates the ways of grasping the theological questions and problems of that time, presented in Dei Filius, as a response to the political and church changes of the then-society. At the same time, it points to the consequences of the dogmatization of radical changes in the Church. Finally, it outlines the perspectives of their further development.