Wyniki wyszukiwania - Biblioteka Nauki

1

The sense of life as a subjective spiritual human experience : empirical study

100%

Ryś E.

E-psychologie (E-psychology)

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2008

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tom 2

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nr 2

12-24

EN

Man’s spirituality is part of individual inner experience e.g. awareness of making one’s own choices, subjectivity, aspirations, preferred values and their criteria, open-mindedness towards oneself and others, readiness to contradict evil, and striving to realize the purpose of life. The multifaceted construct of SoL embraces: 1) life affirmation, 2) self-acceptance, 3) goal awareness, 4) sense of freedom, 5) valuation of future, and 6) attitude towards death. The objective of my empirical research was to determine the intensity of SoL among students of pedagogy and to establish which components of meaning of life co-condition the level of SoL intensity. Test group : a representative group of pedagogy students at the University of Szczecin: 683 people. The designed SoL test is based on the PIL (Purpose in Life) format- Crumbaugh-Maholick Purpose-in-Life Test. The results of research prove empirical theses stated on the grounds of logotheory and logotherapy (e.g. about the significance of the attitude towards death for the attitude towards life, and the sense of freedom as a mechanism facilitating transcendence).

2

Participating in sports and practicing a religion are related to levels of happiness

100%

Tejero-González C. M.

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nr 1

11-17

3

Výzkum copingových strategií mužů a žen na pozadí nábožensko-spirituálních postojů

100%

Kubicová A.

Psychologie a její kontexty

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2010

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tom 1

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nr 2

121-133

EN

This paper reports on the results of a pilot study focusing on research into coping strategies against the background of attitudes to faith, spirituality and religion. The aim of the study was to verify the possibilities for measuring coping strategies on a general level; the author also discusses specific categories of spiritual coping. The paper outlines theoretical and methodological starting points and presents interim results gained using the NEO-FFI inventory, the SVF 78 coping strategies questionnaire, and the RCOPE questionnaire. A gender-based approach was applied to the data analysis.

4

Inspiracje tradycji chrześcijańskiej duchowości w praktyce kierownictwa duchowego wolontariusza

100%

Sawicki R.

Studia Ełckie

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2013

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tom 15

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nr 3

335-347

EN

The leading purpose of the spiritual guidance is to deliver a necessary assistance in achieving the sainthood which means the perfection of love. The role of a spiritual director (guide) can be summarized as helping Holy Spirit to form Christ within each member of “Caritas” groups. A spiritual threat, which all volunteers of “Caritas” are exposed to, is an excessive activism which often makes volunteers forget to pray and proceed their spiritual lives. A spiritual director is supposed to control the activeness of a volunteer and make sure that an appropriate balance is maintained. To do volunteering is a chance for the youth to live their lives in a truly Christian way, full of love and care for others. The vocation and mission of volunteers, imbued with the spirit of the Gospel of love, play a special role in building the civilization of love in the modern world.

5

PEDAGOGICAL, NEUROPSYCHOLOGICAL AND SOCIAL CONDITIONS OF SHAPING THE IDENTITY OF CULT GROUP FOLLOWERS

100%

Gajewski M.

Acta Neuropsychologica

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2020

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tom 18(2)

233-258

EN

The rapidly changing world does not provide a man with a sense of stability; he intensifies confusion in fundamental matters related to everyday life. Evolving in directions that are difficult to predict, this is not conducive to the process of maturing into a responsible experience of humanity. Various “religious” organizations and societies take advantage of this situation, putting confusion in order (usually in an apparent way), thereby obtaining new adherents for their vision of a better world. Being under the influence of charismatic leaders, the members of new religious movements change their behaviour diametrically, as well as their way of thinking about themselves and the world. Any former model of life is replaced by a new, i.e., collective, model of thinking, estimating and behaving. Important things lose their value. The hitherto prevailing existence, perceived as “bad”, “unenlightened”, “materialistic” or “not soulful”, is left for a new and “better” life, for purposes that are attainable only thanks to contact with the new group. The acquisition of self-identity and identification with the group requires considerable effort. Going over from one world to another brings with it numerous consequences of a psychological and social nature. Hence an immense complexity of factors forming the identity of a religious man appear. On the one hand, this is influenced by personality factors, the level of inner integration, psychical and emotional maturity, and on the other hand – a number of social conditions, i.e., the specificity of the cult group, its structure, doctrine, history and social relations. All the above makes it impossible to create a universal model of the follower’s identity within cult groups. It is only possible to indicate the conditions for the creation of the new individual, self leading to a manifestation of their participation within a definite cultic group.

6

КАТЕГОРІЯ «ЦІННОСТІ» В КОНТЕКСТІ СУЧАСНОГО НАУКОВОГО ЗНАННЯ

88%

Борхович С.

Педагогічні науки: теорія, історія, інноваційні технології

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2015

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nr 10(54)

259-265

EN

The term «values» in the context of contemporary scientific knowledge in Philosophy, Sociology, Psychology, Culturology and Pedagogy has been considered in this article from the specific angle for each of them: scientific approaches to definition of this term have been analyzed, the essence and the core have been revealed. The term «value» is defined with two modes of relation between mind and reality: cognition and appraisal.The world is depicted as it is in its truly existing properties and connections. Within the act of appraisal one clothes the world with significant, desired properties, using an available criterion, so the world looks as one wants to see it. Thus, the term «value» is interpreted as: 1) the significance, the essentiality, as desired properties of a subject or an act, which one adds to truly existing objects, and 2) the scale, the standard, the criterion for assessment, choosing important desired properties of the environment. Special attention is paid to the analysis of the term «values» in Pedagogical environment. It has been stipulated that education is, first of all, the process of formation of the values. The lack of values in educational process discredits the translation of humanity’s cultural experience, reducing the idea of education and teaching to information transfer, and the idea of the upbringing to morals and moralizing trainings. The research suggests that values may vary with historical circumstances, public relations, etc. When comfort, consumption and pursuit of pleasures become dominant landmark, values are stained the most strictly. It has been emphasized, that only absolute spiritual values can be permanent and true.Personality’s spiritual world is determined by the degree of his/her value orientation maturity. Fundamental understanding of the spiritual education as an appeal to absolute values is typical for all contemporary concepts of spiritual breeding, both for the purposes of social and religious pedagogical paradigm. It has been noticed, that the term «values» can be considered only in relation to a specific intellectual system creating the unity of value concepts, their integrity and hierarchy; it has been highlighted, that values are systematically important component of the formation of the personality if they have a transcendental nature.

7

ДУХОВНО-МОРАЛЬНІ ЦІННОСТІ ЯК ОСНОВА ДУХОВНОГО ВИХОВАННЯ МОЛОДШИХ ШКОЛЯРІВ

88%

Шевченко Ю. , Абламонова В.

Педагогічні науки: теорія, історія, інноваційні технології

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2015

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nr 7(51)

477-486

EN

The article identifies the ways of forming spiritual and moral values as the basis of junior school children’s spiritual education. Methodological process of formation of spiritual and moral values as the basis of primary school children’s spiritual education is presented by systemic, personal centered, dialogical, axiological, environmental and anthropological approaches. It reflects the interaction and correlation of fundamental scientific approaches to the problem that had been researched during the study. It is pointed out that today it is necessary and very important to return to the eternal values of humanity, redefining the ideals that should lay the foundation of spirituality as initial directions of further development of human civilization. The development of spiritual qualities of personality should be the main objective of human existence and the ultimate goal of functioning of the system of education and upbringing. In research work we used theoretical pedagogical research methods that allowed analyzing ways of creating spiritual and moral values of junior students and summarizing the main achievements of the modern theory and practice on this issue. The results of the study raise questions determining approaches, various forms of educational influence, involving tasks with integrated content of the educational process. Educational process should take into account such cases in which the student needs independent moral choice. Such cases are for students of all ages. They should not be presented as educational or controlling, or their educational value can be reduced to nothing. Results of spiritual and moral education we can see in relation to pupils of other people to their duties to their activities. The article states that one of the ways of formation of spiritual and moral values in class is the implementation of the tasks of spiritual and moral education through the material described in textbooks on subjects such as reading, I and Ukraine, math and other. After formation of reader’s competence, respect for the nature, concentration and cognitive development of the child’s experience formed the spiritual and moral values of primary school children. It is noted that aimed at implementing in various areas of education content disciplines promote the absorption of spiritual and moral values. The present study does not exhaust the problem of formation of spiritual and moral values in junior students needs further scientific research in discovering and developing content and technology of formation of readiness of pupils to the spiritual and moral development.

8

DUCHOWOŚĆ JAKO FORMA MORALNOŚCI RELIGIJNEJ

88%

Mielicka-Pawłowska H.

Colloquium Wydziału Nauk Humanistycznych i Społecznych AMW

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2015

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nr 4

127-147

EN

Religiousness of people who perceive themselves as believers, but who do not participate or rarely participate in religious practice, takes a form of spirituality when in their own perception they do no harm to others, which in turn is interpreted as abiding by the rules |of Christian morality. Striving for perfection is both a religious attitude and spirituality in one due to both internal consciousness of one’s imperfection, as well as external consciousness of the imperfection of other people (49% believe that there are good and bad people depending on the circumstances). Moreover, these people treat religiousness and morality as private matters which cannot be governed by any institutions, including the Catholic Church. Extending the perception of God to a concept of impersonal “higher power” leads to a situation where the belief in destiny understood in an esoteric way is present even in declarations of deeply devout people who participate in religious practice systematically. As a result of that the concept of sacrum is also extended and includes any forms of life and existence in the universe, interpreted in a religious sense (pantheism and panentheism), as well as the rule of common good (supermorality) which is entailed in the conviction that one cannot break this order, so do evil. Moreover, the anthropomorphisation in the world of nature results in moral values taking the form of pan-morality and being transferred to the whole world of nature. They cover not only people, but also the nature itself.

9

Sporting Recommendations for Spiritual Encounters: Delivering Sport Psychology inside the English Premier League

88%

Nesti M.

Physical Culture and Sport. Studies and Research

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2011

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tom 52

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nr 1

14-21

EN

Sport psychologists rarely discuss religious belief or spirituality in their work. Where they do, this is most usually in relation to flow and positive experiential states linked to optimal performance. This article argues that other spiritual dimensions, such as courage, sacrifice and suffering can also be encountered in sport, especially at elite and professional levels. By drawing on broader and more holistic approaches to identity in sport it becomes possible to recognise that for some athletes, religious faith and other sources of spirituality are a major source of meaning in their lives. Applied experiences of the author delivering sport psychology counselling inside several English Premier League teams over 9 seasons is used to highlight how spirituality can be encountered in work with elite professional footballers. Existential phenomenological psychology and philosophical personalism are offered as ways in which sport psychology might be able to find a suitable theoretical framework that can accommodate spiritual ideas and renew focus on the person of the athlete.

10

Sporting Recommendations for Spiritual Encounters: Delivering Sport Psychology inside the English Premier League

88%

Nesti M.

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nr 1

14-21

EN

Sport psychologists rarely discuss religious belief or spirituality in their work. Where they do, this is most usually in relation to flow and positive experiential states linked to optimal performance. This article argues that other spiritual dimensions, such as courage, sacrifice and suffering can also be encountered in sport, especially at elite and professional levels. By drawing on broader and more holistic approaches to identity in sport it becomes possible to recognise that for some athletes, religious faith and other sources of spirituality are a major source of meaning in their lives. Applied experiences of the author delivering sport psychology counselling inside several English Premier League teams over 9 seasons is used to highlight how spirituality can be encountered in work with elite professional footballers. Existential phenomenological psychology and philosophical personalism are offered as ways in which sport psychology might be able to find a suitable theoretical framework that can accommodate spiritual ideas and renew focus on the person of the athlete.

11

Człowiek – kultura – samorozwój. Rozważania wokół książki Izabeli Trzcińskiej O duchowości inaczej. Coaching w perspektywie przemian kultury współczesnej

88%

Tendera M.

Estetyka i Krytyka

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2015

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nr 1(36)

137-149

EN

The axis of the article is a reflection on self-development and human spirituality in the context of the contemporary culture and social change processes. This changes, in the context of postmodern society-related issues, are connected with putting and achieving the goals by individuals. Coaching as a tool for self-development and a new forms of spirituality, emerging as a response to the crisis religious institutions, is now very popular, but its status from a scientific point of view is ambiguous. The pretext for the discussion is the book of Izabela Trzcińska O duchowości inaczej. Coaching w perspektywie przemian kultury współczesnej.

12

“The Sacred” and “Spirituality” in Polish Literary Research

88%

Kudyba W.

Religious and Sacred Poetry: An International Quarterly of Religion, Culture and Education

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2013

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nr 1(1)

41-57

EN

The article was devoted to the methodology of research on the relationship between literature-religion. Its aim is a critical reflection on the use of the category of ‘the sacred’ in the research. In Poland, in 70. of the last century, ‘the sacred’ has become the vital category for reflections on the religious aspects of literature (eliminating such terms as ‘catholic literature’ and ‘religious literature’). The historiographical method is used in the article. The author presents the steps of the presence of the category ‘the sacred’ in the humanities, especially in the Polish literature studies. The main results of the analysis: sacrological research had prepared us to meet study of literature and cultural studies. Many factors point to the fact that sacral research was one of the first attempts to build a bond between literary and cultural studies. The term ‘the sacred’ did not have classification or typological aim (such function was sometimes assigned to ‘religious literature’ term). Its wide range allowed activities that led to identification of the religious profile of the literary work. Its primary context was not any ideology or religious doctrine, but cultural anthropology, so it demanded culture studies competence more than being involved in world outlook. The wide range of the notion – completely natural and desirable in the anthropology of culture – did not have to be something obvious in the research of separate literary works, at times evoking the image of the world strictly connected with particular religion, or even particular worship. The answer to this was Stefan Sawicki’s offer to replace ‘the sacred’ category when analysing such works with other terms. Organizational measures undertaken by the founder of Lublin school of sacral research were soon verified by the reality of academic discussion – subject, as each discussion, to the rules of terminology fashion. ‘The sacred’ became fashionable term for some time – used and overused, perhaps. It became the key-word to open all possible references to religious sphere in literary works. It was applied not only where the layer of religious meaning remained generalized in the text, but also in those which were distinctly involved in the symbolic world of a specific religion. There were of course attempts to introduce new notion where the context demanded it. Taken in the article analyzes the concept of the sacred in literary studies have been limited mainly to the area of Polish literary criticism. The text encourages further research. It has practical significance. It explains the methods, can serve students and other readers (such as teachers or students) to acquire the skills to interpret literary texts. The author is not only critically discusses the use of the sacred in the research literature, but also proposes a new research tools in the form of the category of “spirituality”.

13

Specifikace filosofické antropologie prostřednictvím tematiky lidského pohybu : filosofická kinantropologie

75%

Jirásek I.

Filosofický časopis (Philosophical Journal)

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2013

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tom 61

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nr 1

17-32

EN

The article introduces the theme of human movement (the cultural sub-system of the movement culture) and its theoretical rendering (kinanthropology) into philosophical discourse in the form of a philosophical kinanthropology – the specification of the field of philosophical anthropology. Terminological analysis of current philosophical descriptions of the movement culture are presented so as to define the basic orientation of philosophical kinanthropology as a consideration of and investigation into the sense of human existence as expressed by the phenomena of human movement, especially in the area of its cultivation. In this semantical framework, we examine the possible use of the discipline, thus understood, not only for the deeper comprehension of movement activities, including sports (for example by means of the phenomenological grasp of time and movement), but also for the development of philosophy by the analysis of phenomena and experiences nowhere else seen (for example, the evolutionary character of sport leading to the cyborgisation of man or the potentially spiritual dimension of play and travel).

CS

Příspěvek uvádí téma lidského pohybu (kulturního subsystému „pohybové kultury“) a jeho teoretického postižení (kinantropologie) do filosofického diskursu v podobě filosofické kinantropologie, specifikace oboru filosofická antropologie. Terminologická analýza stávajících filosofických deskripcí pohybové kultury se zde stává podložím vymezení základního určení filosofické kinantropologie jako promýšlení a tázání se po smyslu lidského bytí, vyjevovaného prostřednictvím fenoménů lidského pohybu, zejména v prostředí jeho kultivace. V tomto sémantickém rámci je přiblíženo možné využití takto pojaté disciplíny jak pro hlubší porozumění pohybovým aktivitám, včetně sportu (např. prostřednictvím fenomenologického uchopení času či pohybu), tak pro rozvoj filosofie analýzou fenoménů a zkušeností nikde jinde nezahlédnutelných (jde kupř. o evolucionistický charakter sportu vedoucí ke kyborgizaci člověka či o potenciálně spirituální rozměr hry a putování).

14

Perspektywa noetyczna w psychologicznym funkcjonowaniu człowieka

75%

Różycka J. , Skrzypińska K.

Roczniki Psychologiczne

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2011

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tom 14

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nr 2

101-121

PL

Niniejszy artykuł ma na celu uporządkowanie pojęć związanych z noetycznym wymiarem funkcjonowania człowieka oraz wprowadzenie systematyzacji terminologicznej w tym zakresie. Przedstawiono w nim krytyczne podejście do niektórych z funkcjonujących w literaturze definicji oraz zaproponowano nowy termin - „perspektywa noetyczna". W klasyfikacji definicji uwzględniony został aspekt wewnętrzny (w obrębie „ja") oraz zewnętrzny („ja" w relacji z obiektem), w ramach pięciu psychologicznych sfer funkcjonowania człowieka: poznawczej (intelektualnej), emocjonalno-motywacyjnej (behawioralnej), doświadczeniowej, fizycznej (fizjologicznej) oraz społecznej.

EN

This article aims at clarification of notions associated with the noethic dimension of human functioning and at terminological systematization in this area. The article presents a critical approach to some of the definitions found in the literature and proposes a new term - "the noethic perspective". In the classification of the definitions, the internal (within the self) and external (self in relation to others) aspect was taken into account, within five psychological spheres of human functioning: cognitive (intellectual), emotional-motivational (behavioral), experiential, physical (physiological) and social.

15

Religion: An Unsolved Problem for the Modern Czech Nation

75%

Nešporová O. , Nešpor Z. R.

Sociologický časopis. Czech Sociological Review

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2009

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tom 45

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nr 6

1215–1237

EN

The Czech Republic is widely known as ‘the least religious’ country in the world and most Czechs are quite proud of that fact. The authors, however, challenge both of these characteristics. Czechs might better be considered unchurched than atheist, with various forms of modern New Age spirituality steadily gaining in popularity. Moreover, their reputation for irreligiosity is somewhat questionable, since it is most often based upon communist (and other more historically deep-rooted) anticlerical notions, while people have little real knowledge of the ideas which they so readily reject. These assertions are based both on quantitative data, provided by census returns and ISSP surveys on religion, and on qualitative data, collected in local ethnographic research in the town of Česka Lipa in northern Bohemia, designed along the lines of the Lancaster University Kendal Project in Great Britain. The Czech population can be divided into three ‘blocks’, religionists, spiritualists, and atheists/unbelievers, none of which, however, can be considered uniform in terms of membership or truly mutually exclusive. The authors conclude that traditional religionists of various denominations, the followers of New Age movements, and the ‘rest’ of the population can be seen as three distinctive groups within society and that mutual understanding and acceptance are by no means the norm.

16

Święty Jan Paweł II o duchowości chrześcijańskiego Wschodu

75%

Zyzak W.

Polonia Sacra

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2017

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tom 21

|

nr 1(46)

165-182

PL

Autor artykułu ukazuje główne linie nauczania św. Jana Pawła II na temat duchowości chrześcijańskiego Wschodu. Wskazuje na osobiste zainteresowania papieża kulturą, zwłaszcza filozofią i sztuką rozwijaną w kręgu prawosławia. Ukazuje również wysiłki ekumeniczne i związane z nimi trudności. Na szerszym fundamencie teologicznym autor rozwija główne elementy duchowości prawosławnej, na jakie zwracał uwagę słowiański papież w czasie swego długiego pontyfikatu.

EN

The author of the article shows the major themes of the teaching of Saint John Paul II on Eastern Christian spirituality. He indicates the pope’s personal interest in the culture, especially philosophy and art developed in the orthodox environment. The article also presents the pope’s ecumenical efforts and the related difficulties. On the broader theological basis the author elaborates the most important elements of the orthodox spirituality, which the Slavic pope pointed out during his long pontificate.

17

ХАРАКТЕРИСТИКА МОДЕЛЕЙ РЕЛІГІЙНОЇ ОСВІТИ УКРАЇНИ ТА КРАЇН ЄВРОПИ

75%

Тарабан Ю.

Педагогічні науки: теорія, історія, інноваційні технології

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2017

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nr 6(70)

25-37

EN

The article under consideration is about the implementation of religious education in Ukraine and European countries. There are such countries where the majority of the population traditionally profess Catholicism like: Italy, Spain, Portugal, Ireland, Poland; Protestantism in Denmark and Norway and Orthodox in Greece, Bulgaria, Romania. In all of these countries the faith is deeply rooted in cultural and everyday life. It is important to notice that in the majority of European countries religious education is part of curriculum in public schools. It has been said that already existing models of religious education in education institutions in Europe reflect on the maximum range of public inquiry which means that they provide an opportunity to build the process of religious education, taking into account the challenges of modern world. Mentioning the Ukrainian society, there is an objective, needed for the organization of the educational process, which would create the proper conditions to implement the religious knowledge to form the experience of spiritual and moral education, to build creative and cultural activities. Basic models of religious education in Ukraine can be defined as historical and culturological, catechetical and theological, moral and ethical. The main argument for implementing religious education and beliefs into the public education is the emphasis on human rights. The European community is convinced that a regular school should be pluralistic and the subjects for study which contain elements of religion can be based on the partnering relationships between confessions, states and churches trough the conversation with parents and students. Talking about Switzerland, the quality of education is high. It is based on multiculturalism and religious tolerance, active participation in international and ecumenical projects as well as the international academic and research networks.

18

Uważność jako neuro-psycho-biologiczna próba zdefiniowania fenomenu duchowości

75%

Radoń S.

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tom 46

|

nr 3

187–191

EN

The aim of this article is to present the literature with the purpose of exploring the spiritual elements of mindfulness as they may be integrated into practice. Mindfulness meditation can foster an increased sense of spirituality by disengaging from a narrow self-focus, and engaging a much broader view of interconnectedness in which oneself is not seen as separate from other people and the world. Integrative theoretical framework of self-awareness, -regulation, and -transcendence (S-ART) explains the mechanisms of mindfulness. The proposed framework informs research in the contemplative sciences about definition, typology, structure, function, correlates and dynamics of spirituality, meditation, contemplation and mystical experiences

19

Prolegomena for Considerations on Western Sport and Spiritualism

75%

Kosiewicz J.

|

EN

Sport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value - it constitutes rather an additional or redundant quality. A competitor focuses his/her attention first of all on the main aim assumed in planned or current rivalry. Emotional sensations which are experienced by athletes before, during or after competitions testify to mental and emotional stress which accompanies sports combat.It is also difficult to associate spirituality or spiritualism with sport for all - like, for example, that of health-oriented character - sport of the disabled, physical education, sport of playful character or physical recreation. That difficulty results from the fact that neither spiritualism, nor spirituality inspires for physical activity in the abovementioned fields; neither spiritualism, nor spirituality is the outcome of activity in the realm of sport for all.Exceptions are constituted by ancient Olympic Games as well as by some experiences connected with recreational forms of tourism mediated through achievement-oriented sport (also by pre-Columbian Native American societies and Maoris aboriginal population of New Zealand).For example Hellenic Olympic Games were a highly spiritualized form of sports rivalry - including also rivalry in the field of art, and especially in the field of theatre. They were one of numerous forms of religious cult - of worshipping chosen gods from the Olympic pantheon. On the other hand, during mountain hiking and mountain climbing there can appear manifestations of deepened spirituality characteristic for the object of spiritualization of non-religious, quasi-religious or strictly religious qualities.I would like to explain - at the end of this short abstract - that spiritualism (which should not be confused with spiritism) is - generally speaking - first of all a philosophical term assuming, in ontological and axiological sense, that spiritual reality, self-knowledge, consciousness or mental experiences are components of the human being - components of a higher order having priority over matter. They constitute, in the anthropological context, beings of a higher order than the body.Spiritualism according to its popular interpretation means spirituality. Qualities which are ascribed to that notion in particular societies can be determined on the basis of empirically oriented sociological research. They make it possible to determine various ways of interpreting and understanding that notion as well as views or attitudes connected with it.

20

Kultura, moralność oraz duchowość w filozofii Anny Teresy Tymienieckiej

75%

Kunisz K.

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2015

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nr 1(38)

25-40

PL

Celem niniejszego artykułu jest przedstawienie filozofii Anny Teresy Tymienieckiej oraz kilku podstawowych kategorii obecnych w jej systemie metafizycznym. Centralną ideą w jej dziełach jest idea onto-poiesis, oparta na tezie, że rzeczywistość rozumiana jako uniwersum wszystkich istot żywych jest jednością. Filozofia Tymienieckiej, choć otwarcie nawiązująca do tradycji fenomenologicznej, dystansuje się wobec niej, wprowadzając pojęcie aktu kreatywnego. W oparciu o to pojęcie Tymieniecka buduje swój system metafizyczny, opisując rzeczywistość jako trwającą w ciągłym konstruktywnym i uporządkowanym rozwoju. W tej rzeczywistości istotną rolę zajmuje człowiek i różne aspekty jego funkcjonowania w świecie. W niniejszym artykule zostały zaprezentowane trzy, obecne w filozofii Tymienieckiej, aspekty: kultura, moralność oraz duchowość. Artykuł został podzielony na kilka części. Pierwsza przedstawia biografię Anny Teresy Tymienieckiej oraz główne idee w jej filozofii. Druga ukazuje krytyczne poglądy polsko-amerykańskiej filozof na ejdetyczną i transcendentalną fenomenologię, oraz odróżnia kreatywny oraz konstytutywny akt świadomości. Następnie opisane zostają kategorie kultury oraz moralności. Ostatnia część prezentuje problem duchowości istoty ludzkiej oraz jej pęd ku transcendencji. System metafizyczny Anny Teresy Tymienieckiej stanowi spójny opis wielu aspektów świata i ludzkiej natury, przedstawiając tę ostatnią jako totalność duszy i ciała.

EN

The aim of this article is to introduce the basic points of philosophy of Anna Teresa Tymieniecka, as well as some of the main categories of her metaphysical system. The system is built on the thesis that “the Universe is the unity of everything that is alive”, and there is no ontic foundation that we should look up to whilst trying to understand why “is there something rather than nothing”. This assumption is tied to themain idea of Tymieniecka’s philosophy − onto-poiesis, which puts creative act in the center of metaphysics, and defines reality as “unity in creation”. The core of Tymieniecka’s philosophy will be described in this article in relation to selected categories of acts of uniquely human activity in reality – such as culture, morality and spirituality. The article is divided into several parts. The first one presents biography of Anna Teresa Tymieniecka, and describes the main ideas of her philosophy. The second part shows Tymieniecka’s critical views on eidetic and transcendental phenomenology, and distinguishes creative and constitutive acts of human consciousness. Later on, the role of human culture in the onto-poiesis of life, and also the concept of morality will both be described. The last part concerns the spirituality of a human being, as well as they desire to move towards transcendence. The metaphysical system of Anna Teresa Tymieniecka combines several aspects of reality and human activity, and describes the nature of totality of human being as both spiritual and bodily, without the scientific reduction.