Wyniki wyszukiwania - Biblioteka Nauki

1

Afektywna droga do Boga w ujęciu Bonawentury

100%

Płotka M.

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tom 1

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nr 12

127-137

EN

This article is a historical and philosophical study on the dynamics of love and desire for God in Bonaventure’s approach. In particular, the article focuses on the affective interpretation of the path of the soul’s union with God. As we know, in Bonaventure’s concept, the mystical union with God (ecstasy) does not take place on the intellectual plane, because the intellect is abandoned (excessus mentis). Rather, affectivity is the field within which mystical ecstasy takes place. However, while it is common to claim that in mystical union the soul does not have any representation of God, and contact with God does not take place through knowledge or cognition, questions can still be asked: what exactly is the role of affect in excessus mentis? Is affect an alternative form of knowledge? Does affect replace intellect? The article is an attempt to at least partially answer questions about the role of affect in the Bonaventure’s concept of mystical union. The aim of the article is to show how Bonaventure interprets Dionysian negative theology and what reasons led him to state the superiority of love over knowledge. We will also show the historical sources for the formation of the Bonaventure’s concept of the path of unification. The article consists of three parts: the first is an attempt to reconstruct the Dionysian and Victorian inspirations for Bonaventure’s affective interpretation. The second part is a description of the mechanism of human desire (i.e. desire directed towards God). I will answer the question about the role of synderesis in desire. Finally, in the third part I will show the role of corporeality in the affective mystical union.

2

The Next Step? Suggestions for an Integrative Model for Theorising Ecstasy

84%

Deecke M.

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nr 3

201–215

EN

The article emphasises the necessity of an integral approach for theorising ecstasy and makes a suggestion for how this could be achieved. Although at first it seemed that the compelling sociological theory of ecstasy by I.M. Lewis and the psychological theories by proponents such as Abraham Maslow, Martin Buber or Theresa of Avila contradicted each other and could not both be true at the same time, it now turns out that these two sets of theories have different scopes of application that hardly overlap. They are thus not conflicting, but incommensurable and useful in different contexts. A very elegant and simple model for demonstrating this is the quadrant model by the integral theorist Ken Wilber, as it makes the diverging applicability compellingly visual. Adapting it for the academic study of ecstasy, it can thus be understood that, while sociological theories apply mostly to the occurrence of ecstasy in hierarchical societies among individuals who identify strongly with their group bespeaking their socio-material desires, psychological theories are best employed with individuals who do not strongly identify with group norms and whose ecstatic states cannot be connected with upward social mobility or means to acquire material gain.

3

Wybrane fenomeny mistyczne w doświadczeniu religijnym Alicji Lenczewskiej w świetle jej pism

84%

Rachwalik W.

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2019

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nr 29

149-167

PL

Artykuł traktuje o polskiej nauczycielce, katoliczce, Alicji Lenczewskiej (1934- 2012), poślubionej mistycznie Bogu, autorce dwutomowego dzieła, w którym utrwaliła pouczenia Zbawiciela, przedstawiła dzieje swojej duszy i opisała otrzymane od Stwórcy nadzwyczajne charyzmaty, do których należy zaliczyć: mistyczne zaślubiny, ekstazy, stygmaty niewidzialne i obrazy duchowe.

EN

The article deals with a Polish teacher, Catholic, Alicja Lenczewska (1934-2012), mystically married to God, the author of a two-volume work in which she recorded the Savior‘s instructions, presented the history of her soul and described the extraordinary charisms received from the Creator, including mystical weddings, ecstasy, invisible stigmas and spiritual images.

4

Arcydzieło El Greca Ekstaza św. Franciszka

67%

Mirończuk R.

Teologiczne Studia Siedleckie

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2014

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nr XI/11

153-168

EN

The painting of El Greco The ecstasy of St. Francis of Assisi is sitting in a museum of Diocese of Siedlce. It is painted by Domenikos Theotokopulos who was born in Crete. He worked in Toledo. He created 130 paintings because of his interests of Saint Francis. The painting The ecstasy of St. Francis of Assisi presents him at a moment of spiritual admiration. It is an expression of astonishment and love for God who gives him stigmata. The wounds left in Christ's body by the Crucifixion have evangelical dimension. People watching the painting are invited to preach the Gospel by modest lives permeated with love for God and disinterested love for people.

5

Koncepcja realności w późnej filozofii Nietzschego

59%

Pyznar K.

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nr 1

81-96

PL

W tekście rozważane są zagadnienie realności i związana z nim tematyka epistemologiczna w trzecim okresie filozofii Fryderyka Nietzschego. Analizując ten obszar filozofii Nietzschego, autor zwraca szczególną uwagę na problem życia. Opisuje go za pomocą metafory pnącej się wzwyż spirali. Metafora ta rozwijana jest przez autora w kontekście koncepcji „ekstatycznego tańca kratofanicznego” Zbigniewa Kaźmierczaka. Autor rozpoczyna rozważania od interpretacji stanowiska Nietzschego na temat trzech władz poznawczych: świadomości, rozumu i języka metafizycznego. Następnie stara się opisać wpływ, jaki — zdaniem filozofa — wywierają one na powstanie koncepcji realności. Z tego powodu przechodzi do analizy struktury woli. W ostatniej części tekstu autor dokonuje analizy koncepcji realności, zestawiając wyniki badań z metaforą spirali.

EN

The paper presents the considerations on question of reality and the related epistemological topics in the third period of development of Friedrich Nietzsche’s philosophy. While analysing this area of Nietzsche’s philosophy, the author of the paper pays special attention to the issue of life, which can be described as an ever-ascending spiral. The author elaborates on this metaphor by putting it in the context of a concept of an ecstatic kratophanic dance, as presented by Zbig- niew Kaźmierczak. The author begins his considerations with an interpretation of Nietzsche’s views on three cognitive organs, consciousness, reason and metaphysical language, and their role in creation of the concept of reality. The next step is a description of the structure of the will. In the last part of the paper, the author presents an analysis of the concept of reality by comparing the results with the metaphor of an ever-ascending spiral.