Wyniki wyszukiwania - Biblioteka Nauki

1

Agnosticism of scholars – selected forms

100%

Drozdowicz Z.

Nauka

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2020

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nr 1

EN

In these remarks I do undertake one more time the attempt to answer the following question: what do agnostics really want? This issue is so complicated that even the agnostics themselves had great trouble in delivering the answer. This is also related to these agnostics, such as the recalled here Charles Darwin, Albert Einstein, and Stephen W. Hawking, who belong to the greatest format of scholars. The agnostics are being distanced from, both the atheists and theists. However they do judge differently their views it is important that as well the first as the latter ones may appreciate what stands behind agnosticism and this might be very variable.

2

Karl Mannheim’s Sociology of Knowledge versus the Problem of Relativism and The Objectivity of Cognition

86%

Czerniak S.

Dialogue and Universalism

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2023

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nr 3

81-96

EN

Below I ask whether the theoretical assumptions of the sociology of knowledge imply a subjectivistic and relativistic approach to cognition theory—a matter that has already been discussed in Polish subject literature (among others by Adam Schaff). Does the “social conditioning of cognition” conception propounded by the sociology of knowledge deny the existence of objective truth and adequate knowledge? Karl Mannheim himself called the sociology of knowledge an anti-relativist position. The critics of his anti-relativist argumentation say it is full of ambiguities and contradictions. I will attempt to take a closer look at this problem, and, at the same time, at the relation between Mannheim’s sociology of knowledge project and such measures of the adequacy of knowledge as the coherence and general consensus criterion. The main question I will try to answer is whether the Mannheimian sociology of knowledge project is a form of epistemological relativism (in the specific meaning of the term I use here), and if not, in what sense and to what degree it can be considered a position convergent with the relative truth conception.

3

Agnosticism of scholars – selected forms

86%

Drozdowicz Z. , Drozdowicz Z.

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4

In the trap of agnosticism: Judas according to Emiliyan Stanev

86%

Drzewiecka E.

Slavia Meridionalis

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2016

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tom 16

EN

In the trap of agnosticism: Judas according to Emiliyan StanevThe article discusses the modern sensation of complete enslavement. It offers an in-depth analysis of Emiliyan Stanev’s short story Lazarus and Jesus (Lazar i Isus; 1977) in the context of relevant entries from the author’s diaries. The article centres on the presentation of Judas as a debunker of Christ’s teaching. Stanev presents his vision of a permanent rift between spirit and reason that is not only a clear expression of the tragedy of agnosticism, but also, paradoxically, an indication that the state of ignorance is blessed, albeit impossible to achieve. Stanev’s story can be interpreted as a deeply ambiguous polemic not only with Christian religion understood as an “irrational” truth about transcendence but also with ideology, i.e. a doctrine that promises future happiness but is just as oppressive as formal secular power. W pułapce agnostycyzmu, czyli Judasz według Emiliana StanewaArtykuł omawia problematykę nowoczesnego poczucia totalnego zniewolenia. Przedmiotem uwagi jest opowiadanie Emiliana Stanewa Лазар и Исус (Łazarz i Jezus, 1977), zaś kontekstem – osobisty dziennik autora oraz rola jego Judasza jako demistyfikatora Chrystusowej nauki. Postawiona przez pisarza diagnoza wiecznego rozdarcia między duchem a rozumem staje się nie tylko kryptonimem tragizmu postawy agnostycznej, lecz – paradoksalnie – także przesłanką dla tezy o błogosławionym, choć niemożliwym do osiągnięcia stanie niewiedzy. Utwór interpretowany jest jako głęboko ambiwalentna polemika nie tyle z religią chrześcijańską jako irracjonalną „prawdą” o transcendencji, co z ideologią, tj. doktryną obiecującą przyszłe szczęście, choć równie zniewalającą jak formalna władza świecka.

5

Ateistyczne implikacje anglojęzycznego sensualizmu, empiryzmu i deizmu

86%

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.

6

Reason and Faith

86%

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.

7

Dieu existe-t-il? Les preuves de l’existence de Dieu by Frère Pierre Marie

72%

Welter B.

Studia Gilsoniana

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2021

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tom 10

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nr 1

209–216

EN

This paper is a review of the book: Frère Pierre Marie, O.P., Dieu existe-t-il? Les preuves de l’existence de Dieu (Editions du Sel, 2020). The author highlights that Frère Pierre Marie’s book (1) describes the shortcomings of modern philosophies, and (2) can serve as both a challenging introduction to the basics of Thomistic thought and a powerful apologetic resource for well-versed Thomists.

8

Paul Tiry d`Holbach - religia a „System przyrody"

72%

Kochan J.

Nowa Krytyka

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2014

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nr 33

135-156

EN

The presented article is a study of views on religion which presented Paul-Henri d'Holbach creator of the wonderful "System of Nature". Special attention is devoted to the evolution of his views from the atheism and radical anti-clericalism, to the concept of using the church and religion to create a new capitalist social order.

9

Darwin and Design

58%

Ruse M.

Filozoficzne Aspekty Genezy

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2022

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tom 19

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nr 2

EN

The argument from design, the proof of the existence of God from the design-like nature of the world, especially organisms, dates back to Plato in the Phaedo. Despite problems, namely the existence of evil, thanks particularly to Archdeacon William Paley’s Natural Theology, the argument was highly influential in British thought at the beginning of the nineteenth century. Charles Darwin’s theory of evolution through natural selection, as given in his Origin of Species, challenged this hegemony. It is important to note what Darwin did and did not challenge. He accepted fully that or ganisms are design-like; that, in the language of Aristotle, they show “final causes”. Natural selection explains why this is so. He denied that this feature demands the hypothesis of a designing consciousness, namely God. Darwin was an agnostic, so did not want to deny the existence of God as such. Rather, he thought that the argument failed to prove this. Darwin’s conclusion has led to much subsequent discussion. Generally, however, the world - including Christians - agrees with him. In the words of the English theologian John Henry Newman, as a Christian one can accept that God explains design, one cannot accept that design proves God.

10

Is atheism winning in Europe? The future of Christianity in the Western world

58%

Kobyliński A.

Rocznik Teologii Katolickiej

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2016

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tom 15

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nr 2

EN

The main purpose of this article is to analyze the deep extinction of Christianity in Europe and to present the possibility of continuation of the Christian religion in those societies that are largely atheistic or agnostic. Atheism is undoubtedly a great challenge for the future. In some countries, today you can see the vision of the reality dominated by an atheistic culture and its worldview. Extremely interesting remarks on Christianity and an atheism can be found in the writings of the German philosopher Karl Rahner (1904-1984) and French mystic Madeleine Sémer (1874-1921). In the work of these two authors there is extremely penetrating diagnosis of the modern times and the prospect of transformation of the Christian religion in the Western world.

PL

Głównym celem artykułu jest ukazanie niektórych przejawów wymierania chrześcijaństwa w Europie oraz ukazanie możliwości dalszego trwania religii chrześcijańskiej w tych społeczeństwach, które zostały zdominowane przez postawę obojętności religijnej bądź myślenie ateistyczne czy agnostyczne. Ateizm stanowi niewątpliwie wielkie wyzwanie przyszłości. W niektórych krajach już dzisiaj dominuje kultura określona przez ateistyczną wizję świata i człowieka. Bardzo ciekawe uwagi na temat chrześcijaństwa i ateizmu można znaleźć w pismach niemieckiego myśliciela Karla Rahnera (1904-1984) i francuskiej mistyczki Madeleine Sémer (1874-1921). W dziełach tych dwóch autorów zawiera się niezwykle przenikliwa diagnoza czasów nowożytnych i wizja transformacji religii chrześcijańskiej w świecie zachodnim.

11

Ratzinger on Modern Culture, Truth and Conscience

58%

Twomey V.

Forum Teologiczne

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2012

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tom 13

155-170

PL

„Dobra Nowina do pewnego stopnia zakłada kulturę; nigdy jej nie zastępuje, ale odciska na niej swoje piętno” (Joseph Ratzinger). Teza ta zostaje potwierdzona, gdy bada się ogólnie rolę kultury w refleksji teologicznej, jak też w szczególności wpływ Ewangelii na kulturę (wartości, instytucje, a przede wszystkim język społeczeństwa). Ratzinger analizuje interakcję kultury, która zawsze pozostaje partykularna, z uniwersalną prawdą Objawienia, zakotwiczonego ze swej strony w partykularnej kulturze. Spotkanie pomiędzy kulturą i Ewangelią jest możliwe dzięki roli, jaką pełni sumienie w poznaniu prawdy, przez co przekracza granice kultury. Ratzinger rozumie sumienie w pierwszym rzędzie nie jako akt sądzenia, ale jako ontologiczne uwarunkowanie tegoż aktu, tzn. jako zdolność i egzystencjalną możność poznania prawdy i dobra. Nie jest ono sprawą prywatną, ale ma głębokie polityczne i kulturowe konsekwencje. Sumienie, jak wszystkie ludzkie sprawy, nie działa w próżni, ale w kontekście osobistej siatki kulturowej, która jest zawsze ambiwalentna. Wszystkie kultury potrzebują ewangelizacji, ale ewangelizacja współczesnej kultury Zachodu wiąże się ze szczególnymi problemami ze względu na to, że kultura ta sama w sobie stanowi produkt uboczny chrześcijaństwa. Charakterystyczne jest dla niej zjawisko modernizmu, którego pochodzenie musi zostać uwzględnione, aby spotkanie z tą kulturą miało być owocne. Centralnym jej objawem jest agnostycyzm, czyli praktyczna negacja istnienia Boga. Jeżeli jednak nie ma Boga, to czy Jego głos może rozbrzmiewać w ludzkim sercu? Czy ta misja jest możliwa?

12

Atheism in The Universal Encyclopedia of Philosophy

58%

Zdybicka Z. J.

Studia Gilsoniana

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2018

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tom 7

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nr 4

709-757

EN

The author considers the problem of atheism. She discusses the history of atheism, forms of atheism, and the causes and motives of atheism. She concludes that (a) the history of the negation of God indirectly confirms the endurance of the idea of God and the affirmation of God throughout time; although there are various forms of the negation of God, the idea of God persists, for there is no ultimate negation that could resolve this question once and for all; (b) an erroneous conception of God could be a motivation for seeking a better understanding and expression of the truth about God in a more suitable and more easily understood language; (c) systems that presuppose absolute atheism (like those of Marx, Nietzsche, Sartre) show that with the negation of God all other values collapse and are supplanted by relativism and, ultimately, nihilism; (d) the myth of the “deified” man has not been verified in practical Marxism nor in the “supermanhood” of certain nations; the various absolutes that man has established—Man, Humanity, Nature, Science, History—are not sufficient, and ultimately along with the “death of God” they lead to the “death of man.”

13

Pożądający winnicy. Agnostycyzm, ateizm i antyteizm w ocenie J. Ratzingera/Benedykta XVI

51%

Szymik J.

Poznańskie Studia Teologiczne

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2014

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nr 28

131-145

EN

According to Joseph Ratzinger/Benedict XVI, while considering all the differences involving the origin and forms of atheism, agnosticism and antitheism, their common denominator is lack of humbleness. Pride prevents people from encountering God who, in fact, might always be recognized. It is not the faith itself, but lack of faith that is contrary to nature. Therefore, the dialogue with atheism, although carried out of respect for men, demands the full truth to be revealed about the definitive and objective evil of godlessness, which inevitably leads to the culture of death. Contemporary negation of God makes use of philosophical, scientific, psychological and social reasoning, intensely deterministic and marked by moralism, in which only immanent natural and historical processes are taken into consideration. Consequently, men have nothing else to do than to disastrously put the world in order only at their own discretion, bound by sin, to achieve worldly benefits. The result is an irrepressible attack on the Church which calls to conversion, secularism with modern roots and spiritual emptiness (boredom) that fills people with a sense of meaninglessness and hopelessness.

14

Agnostyczna interpretacja religii w twórczości filozoficznej Massima Cacciariego

51%

Kobyliński A.

Seminare. Poszukiwania naukowe

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2019

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tom 40

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nr 3

81-91

EN

Jednym z najbardziej znanych współczesnych włoskich filozofów jest Massimo Cacciari (1944-), który uczestniczy bardzo aktywnie w debacie publicznej dotyczącej kwestii politycznych, bioetycznych czy światopoglądowych. Jest on agnostykiem o poglądach lewicowo-liberalnych, zachowującym jednocześnie pozytywny stosunek do religii. W swoich badaniach filozoficznych Cacciari poddaje analizie różne elementy tradycji chrześcijańskiej. Głównym celem rozważań podjętych w artykule jest analiza agnostycznej wizji religii tego włoskiego myśliciela oraz prezentacja jego niektórych diagnoz dotyczących szeroko rozumianego chrześcijańskiego dziedzictwa kulturowego.

15

Znaczenie i styl tekstu poetyckiego (na przykładzie tomiku "Chwila" i innych wierszy Wisławy Szymborskiej)

44%

Grzeszczuk B.

Stylistyka

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2008

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tom 17

77-97

EN

The article deals with the problem of meaning of a poetic text of economic, lapidary form devoid of linguistic metaphors, where the construction of expression directly reaches the sense. The style of ostensible redundancy is functional in analytical sentences and repetitions, which is connected with the title Chwila. The intention of stopping the time is expressed by the excess of text form, whose function is global meaning. In the analyzed poetry, the meaning is formed by the style; there is not a subject of description in an ontological sense. The elements of the represented world are incompatible and involve a number of choices or options. The meaning lies beyond the scope of reference of text elements. In Szymborska’s poetry, the meaning is not independent. It is not that she chooses appropriate means of expression for already prepared content; for example, when a lofty style is adapted to serious content, or trivial things are spoken playfully about. In Szymborska’s poetry, it is the other way round; a joke, a witticism is the material of her poetry, but the content is serious and concerns the fundamental problems of existence. The lack of loftiness is balanced by omnipresent irony, and the genius of this poetry is underlain by the simplicity and subtlety of medium, the brilliance of expressions and amazing grammar and style as far as linguistics is concerned.