Wyniki wyszukiwania - Biblioteka Nauki

1

THE QUESTION OF THE UNIVERSALITY OF THE MYSTICAL TEACHING OF JOHN OF THE CROSS IN THE AXIOLOGICAL PERSPECTIVE

100%

Kazmierczak Z.

Archeus. Studia z bioetyki i antropologii filozoficznej

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2008

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nr 9

23-26

EN

The article focuses on the problem how the mystical teaching of the Spanish Carmelite can be related to life of all people. It is shown that this teaching, and particularly the idea of the dark night of the senses, can only be valid within a framework of monastic life of the Discalsed Carmelite order. Although John rejects severe asceticism, the night of the senses cannot be conceived of without severe asceticism. In his opinion it is necessary to restrain not only deliberate but also indeliberate desires. Being in accordance with St. Paul's statements on married life, the mystic looks down on basic principles of lay people's lives (e. g. on an attachment to one's wife or children). He never accepts any way of justified experience of sensual pleasure. The conclusion of the article is that in spite of his declarations John's mystical doctrine cannot be regarded as objectively universal.

2

Modlitwa ciała — o zmysłowej postaci świętości w "Lutni czeskiej" Adama Michny z Otradovic

100%

Maciołek M.

Slavica Wratislaviensia

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2011

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tom 153

693-707

EN

The fascination with the sensual stems from the paradoxes of existence that haunted the baroque mind. One area where it can be found is religious poetry of the mystic-erotic tradition with its overlap of sensual experience and the experience of the sacred. In mystic-erotic poetry the sacred becomes sensual. In 17th-century Czech literature this type of poetry is represented by The Czech Lute, a collection of songs by Adam Michna. The article seeks to reinterpret this work by conducting an analysis based on the so-called doctrine of the spiritual senses derived from the teachings of the Church Fathers. This doctrine is based on Origen’s idea (developed at the turn of the 3rd century) that the spiritual senses are the senses of the heart, or of the inner man, which are sublimated in the process of the gradual overcoming of the senses of the flesh. The delight of communing with God is brought to those who can restrain the former and activate the latter. Thus the spiritual senses become the tools of mystical cognition. The article contains references to the teachings of Saint Bonaventure (13th c.), who developed Origen’s ideas, defining the spiritual senses as acts of contemplation which enable men to attain unity with God. By using the biblical alphabet of the senses in depicting the mystic act of commuting with the Absolute, of spiritual union, the Czech poet offered his Czech baroque readers a new form of spiritual experience, and introduced into poetry a new kind of poetic expression.

3

SIMONE WEIL'S VIEWS ON VALUES

100%

Wojtas T.

Edukacja Filozoficzna

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2007

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nr 44

157-169

EN

This paper is the reconstruction of Simone Weil's views on values and possibilities of their recognition. Those views can be summarized by a conviction that a discursive language is not able to express values because they escape from any definitions. What we consider as values are aspects (or social illusions or imitations) of the highest Good - Reality - God. Therefore the recognition of values needs reconstructing of a personality, throwing away social mental constructions and individual openness for Reality. Simone Weil identifies philosophy with mysticism, and theory of values - with reconstruction of personality, emotionality and life practice. As a consequence the recognition of values is not a theory but a personal relation with the highest Good.

4

CZY W ŚREDNIOWIECZU KOBIETY MOGŁY BYĆ NIEZALEŻNE? PRZYPADEK HILDEGARDY Z BINGEN

100%

Szczap A.

Konštantínove listy

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2023

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tom 16

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nr 2

36 - 44

EN

The Middle Ages are considered a very misogynistic era. However, the case of Hildegard of Bingen shows that even then women could excel in independence. The list of terms that describe Hildegard of Bingen is long: mystic, visionary, prophetess, artist, poet, theologian, Sibyl of the Rhine are just some of them. She was an extraordinary person. She fascinates us with the breadth of her interests that go beyond the times in which she lived. She was the only woman of the Middle Ages to teach publicly and the first to obtain the Pope’s permission to write theological works. She was characterized by leadership qualities, stubbornness, and determination in pursuing the chosen goal. She assigned herself the role of a vassal carrying out the mission entrusted by God. She instructed the rulers and disciplined the popes in the most misogynistic of the epochs. She had a lot of strength to go against the will of her superiors and to carry out her plans. On the occasion of the eight hundredth anniversary of her death, John Paul II called her a light for people who shines brighter today than ever, and in 2012 she was proclaimed a doctor of the Church.

5

Transmutations of the Selbst. Mysticism, Luther and Existentialism

100%

Piorczynski J.

Przegląd Filozoficzno-Literacki

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2007

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tom 6

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nr 3-4(18)

449-468

EN

According to the German mysticism, initiated by Master Eckhart, the self (Selbst, or Selbstheit) is integrated by the power of his will and makes a mystical union with other entities possible. Master Eckhart was not able, however, to construct a theory of mystical union between the soul and God for several reasons. First, according to the pantheistic formulation of Eckhart's philosophy God is in the soul and acts through the soul, and thus God cannot be additionally integrated with the soul. Secondly, again typically for the pantheistic perspective, Eckhart holds that the soul may perish, and nothing can mystically unite with what is nothingness. Thirdly, the finitude of the human existence puts man outside the absolute. Mysticism seems therefore pointless or futile. This situation changes completely with Martin Luther who proclaimed the fundamental impossibility of transformation of human existence and puts man entirely at God's mercy. This picture is further modified by existentialism, which holds that the human self, as shown in the writings of Frederic Jacobi, can be considered the ultimate, if not absolute, reality.

6

Transmutations of the 'Selbst': Mysticism, Luther and Existentialism

100%

Piorczynski J.

Przegląd Filozoficzny. Nowa Seria

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2005

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tom 14

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nr 2(54)

115-133

EN

According to the German mysticism initiated by Master Eckhart the self (Selbst, or Selbstheit) is integrated by the power of his will and makes a mystical union with other entities possible. Master Eckhart was not able, however, to construct a theory of mystical union between the soul and God for several reasons. First, according to the pantheistic formulation of Eckhart's philosophy God is in the soul and acts through the soul, and thus God cannot be additionally integrated with the soul. Secondly, again typically for the pantheistic perspective, Eckhart holds that the soul may perish, and nothing can mystically unite with what is nothingness. Thirdly, the finitude of the human existence puts man outside the absolute. Mysticism seems therefore pointless or futile. This situation changes completely with Martin Luther who proclaimed the fundamental impossibility of transformation of human existence and puts man entirely at God's mercy. This picture is further modified by existentialism, which holds that the human self, as shown in the writings of Frederic Jacobi, can be considered the ultimate, if not absolute, reality.

7

Spirituality of the Czech university students -a factor analysis pilot study

88%

Rican P. , Janosová P.

Československá psychologie (Czechoslovak Psychology)

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2004

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tom 48

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nr 2

97-106

EN

An original scale of spirituality was constructed and verified on a sample of 108 Prague students of human sciences and technical universities. Factor analysis of 30 items indicates the existence of three factors. 'Pagan eco-spirituality' includes spiritual experiences in relation to earth, amazement with elements of nature and experience of connectedness with past and future generations. 'Belonging' refers to the experience of harmony of souls with close people, emotional closeness, respect towards and responsibility for people as well as for natural entities. A factor interpretable as 'transcendental mysticism' concerns experience of 'highest reality', catharsis from inner impurity, endless awe, deeper understanding of the world's substance and sense of integration with all life. All three aspects of spirituality bear on historical religious systems and trends, in the framework of which they have always existed. Theoretical base and results of the investigation are discussed in relation to Hood's Scale of Mysticism, Spiritual Transcendence Scale of Piedmont, Expressions of Spirituality Inventory of MacDonald, Index of Core Spiritual Experiences of Kass, Friedman et al., and other scales of spirituality (Reker, Moberg).

8

TUGENDHATOV PROBLÉM „PRAVDY“ V KONFRONTÁCII S HEIDEGGEROM

88%

Muránsky M.

Filozofia (Philosophy)

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2018

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tom 73

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nr 10

790 – 803

EN

The aim of the study is to provide a critical commentary on the position held by E. Tugendhat in his work Egocentricity and Mysticism (published in 2003) in terms of his own criteria of the hermeneutic concept of truth. The article presents this concept of truth in its original negative-critical form, and explores two lines of inquiry in an attempt to explicitly grasp the implicitly understood „world as a whole“ in Wittgenstein's perspective of the impossibility of reflecting the boundaries of the language. The second, parallel theme is an attempt to investigate the „universe“ (understood as a whole) as the basis of his theory of mysticism. The first thesis of this study is that both of these levels, on the one hand the enlightenment worldview and on the other hand the existential concept of mysticism, have to be separated and thematized as a relationship between the condition of a possibility and the conditioned. The second thesis is that as a result of his theory of mysticism Tugendhat introduced the concept of „egocentricity“ in two mutually contradictory meanings. The third is that by his essentialism in the concept of „anthropology“ Tugendhat allowed the return of Heidegger's problem of the historical picture of the world to the place of universal truth, and also the return of the problem of authentic and no authentic existence beyond the sphere of ethics.

9

KONTINUITA SREDOVEKEJ RELIGIOZITY U JOZEFA CÍGERA HRONSKÉHO

88%

Keruľová M.

World Literature Studies

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2014

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tom 6 (23)

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nr 1

88 – 99

EN

Kairos and its manifestations appeared gradually in Slovak literature. Beginning with the middle ages they started entering into the context with Christian vertical and horizontal perception of reality. In his works, J.C. Hronský claims continuity with the medieval philosophical and theological understanding of man, who experiences a deep connection with God and his personality is augmented by the spiritual transformation of inner attitudes. Adequately, the author takes hold of spirituality and mysticism by gently entering the inner life of the characters, by use of communicatively productive aposiopesis and by specific work with symbols. This problem is not new. However, the literary scholarship has so far dealt with the mystical aspect only marginally.

10

KIERKEGAARDOVO ODMIETNUTIE MYSTIKY MAJSTRA ECKHARTA

88%

Šajda P.

Filozofia (Philosophy)

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2008

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tom 63

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nr 2

161-168

EN

Kierkegaard's reception of the Catholic theology and spirituality embodies also his reception of the writings of the medieval mystics, in particular those by Dominicans of the high middle ages. Among the writers who were prone to mysticism and who were not unknown to the Danish philosopher, Master Eckhart occupies a distinctive place. His literary portraits of that time differ considerably from those elaborated either by his disciples J. Tauler, Heinrich Sus, or included in an anonymous mystical work 'Theologia Deutsch'. Eckhart's intellectual legacy has been made popular by the Hegelians and by the Protestant speculative theologians. This probably led Kierkegard to excluding Master Eckhart from the whole of medieval mysticism, which he otherwise accepted positively.

11

SKÚSENOSŤ LÁSKY A JEJ DISKURZ: MARIONOVA FENOMENOLÓGIA A MYSTIKA

88%

Vašek M.

World Literature Studies

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2020

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tom 12

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nr 3

106 - 120

EN

The aim of the article is to approach the proximity of Jean-Luc Marion´s phenomenology to mysticism. Marion´s transcendence to mysticism can be seen in two directions: in the interpretation of Dionysius the Areopagite´s work, and in the understanding of saturated phenomena. Marion claims that Dionysius the Aeropagite indicates a new pragmatic function of language, targeting God who overcomes all the names. The discourse of hymn and praise of God does not lie in predicting attributes. I tis not a masked prediction, but it is outside the dual framework of true and false. Marion also believes that man, as an image of God, is not equal to his icon. His reflections can be understood and interpreted in such a way that two incomprehensible and loving beings come together in the encounter of God and man. Here we can see the first condition, assumption and the very possibility of mysticism as such. The intersections of phenomenology and literature are obvious, but phenomenology still remains both an invitations and a challenge for literary theory.

12

Seelische Unbefangenheit - das Kind als wahrer Mystiker im Zeichen der „Blauen Blume” bei Novalis und Philipp Otto Runge

75%

Sebesta J. , Wawrzynek K.

Studia Europaea Gnesnensia

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2014

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nr 9

9-21

PL

The aim of this article is to show the role of an innocent child as the true mystic, which formally represents the completion of the “Blue Flower”, the main symbol of the German Age of Romanticism, the epoch of yearning for the infinity, inner unity, love and redemption. These aspirations, encapsulated in the notion of the innocent child as the true mystic is particularly manifest in the literary works of Novalis and the paintings of Philipp Otto Runge.

13

OBRAZ TRANSCENDENTNÉHO DOMOVA V DIELE JANA ČEPA

75%

Gállik J.

World Literature Studies

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2020

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tom 12

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nr 3

95 – 105

EN

The Czech writer, essayist and translator Jan Čep (1902-1974), whose work displays his Catholic orientation, is considered to be one of the most original and thoughtful Czech Christian thinkers. This interpretation of selected works by Čep aims to build on existing research, to deepen the views of his artistic language and imagery, and to analyse the means of expression created by the author´s philosophical-reflexive and meditative lyrism, often alluding to a contemplative position. In a special way, the metaphysical image of the dual home emerges from a poetics constituted in this way, which thematically reads from Čep´s transcendent experience. In this analysis, the phenomenological view appears to be an adequate methodological approach alongside literary interpretation.

14

ANIHILÁCIA OBRAZNOSTI A OBRAZ/NEOBRAZ U BENEDIKTA Z CANFIELDU

75%

Tkáčik L.

ARS

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2023

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tom 56

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nr 1

14-21

EN

The study deals with imagination, images and their significance in the mystical doctrine of Capuchin Benedict of Canfield (1562–1611), which he discusses mainly in the third part of his work Regula perfectionis. In this context, he is particularly concerned with the analysis of apophatic moments and the abandonment of the imaginable, the figurative, which accompanies the spiritual or mystical journey and which is the subject of many texts of Western culture.

15

HEGELOVA TÉZA O NEFILOZOFICKOSTI A NEVEDECKOSTI SÚDOBEJ TEOLÓGIE A JEJ NÁSLEDKY

75%

Šajda P.

Filozofia (Philosophy)

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2009

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tom 64

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nr 8

717-727

EN

The first half of the 19th century witnessed a wide-range debate concerning the relation between the speculative philosophy of religion and the theology of that time. Referring to a remark of Hegel in his Lectures on the Philosophy of Religion, in which he depicted Protestant theology of that time as unphilosophical and unscientific. It started a philosophical-theological controversy in which several prominent German and Danish intellectuals took part. The relations between philosophy and theology, the legitimacy of metaphysical interpretation of Christian dogmas, the limits of rationality, the issue of pantheism or the relatedness of modern philosophy of religion to medieval speculative mysticism were among the discussed issues.

16

SANCTIFIED ILLNESS - THE CASE OF SISTER FAUSTINA (Choroba uswiecona - przypadek siostry Faustyny)

63%

Szubert M.

Lud

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2010

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tom 94

333-346

EN

The article analyses Sister Faustina's Diary - Divine Mercy in my Soul, which reveals the exceptional ability of the author to transcend pain and sanctify it. Tuberculosis and the related suffering were for Sister Faustina a sign of being chosen, called to accomplish the mission of salvation. The teleologisation of the illness is an example of her Christian interpretation where intentionality of physical suffering interweaves with the vision of the Passion. From the perspective of psychopathology, one the other hand, the mission of the saint is reduced to visual and auditory hallucinations with the sublimation of human drives being at their source. The experience of chronic health dysfunction leaves an open road to interpretation. The illness can, as in the case of Sister Faustina, be subjected to cultural and religious signification or stripped of any meaning. The author draws attention to the interpretation of Sister Kowalska's case from the perspective of medical anthropology. In this interpretation the illness becomes a relativised text of culture, which implies the necessity for a holistic approach. Cultural anthropology (and its subdiscipline, i.e. medical anthropology) overcomes the limitations of biomedical paradigm, showing that the illness is a phenomenon at the intersection of many discourses and ideologies. The main aim of the article is to show the worldviews which orientate contemporary reflection on the problem of health and illness, discussed in both the contextual and general theoretical dimensions.

17

IN SEARCH OF A NEW ART: VOLDEMARS MATVEJS AT THE CROSSROADS OF EXPLORING NON-EUROPEAN CULTURE AND SCIENTIFIC DISCOVERIES IN THE EARLY 20TH CENTURY (Nakotnes makslu meklejot: Voldemars Matvejs arpuseiropas kulturu petniecibas un 20. gs. sakuma zinatne

63%

Buzinska I.

Makslas Vesture un Teorija

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2010

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tom 13

35-45

EN

The early 20th century brought rapid changes in scientific and technological developments, politics, government and social behaviour, prompting a radical reassessment of art. Theoretical works by Voldemars Matvejs (1877-1914) - 'The Russian Secession' (1910), 'The Principles of New Art' (1912), 'The Principles of Creativity in Plastic Arts. Texture' (1914), 'The Art of the Easter Island' (1914), introduction to the selection of Chinese poetry 'Chinese Pipe' (1914) and 'Negro Art' (1919) - reflect all the peculiarities of the early 20th century modernism. The article aims to reveal the significance of several scientific discoveries and terms in the theoretical works of Matvejs and his contemporaries. The article begins with an examination of two sources that influenced Matvejs' worldview. This developed partly out of the philosophy of nature (Naturphilosophie) of the time, featuring naturalistic overtones partly related to the scientific examining of the human mind. Matvejs' notebooks contain the name of the German physiologist Max Verworn (1863-1921) who dealt with both experimental physiology and the psychology of art. Mysticism was of no lesser importance for Matvejs' theories that endowed every natural process with a mythical significance; in this respect he was hardly unique among the representatives of modernism. It is important to note that Matvejs was familiar with the German Neo-Kantian philosopher and historian Georg Mehlis' (1878-1942) work Formen der Mystik. The idea of 'origins' was related to nature and the effects of the forces of the outer (macro) world. However, it was equally important to find some elementary particle.

18

RAINER MARIA RILKE AND HIS MYSTICAL RUSSIA. A PORTRAIT OF THE SENSE OF HOME OF AN ETERNAL

63%

Wawrzynek K.

Studia Europaea Gnesnensia

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2013

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nr 7

263-284

EN

This article concerns the problem of searching for the true home(land) by one of the greatest poets and writers of the German Modernism, Rainer Maria Rilke and its reflection in his earliest and most famous works: “The Sacrifice of the Lares” (1895), “The Book of Hours” (1899) and “The stories of God” (1900). It shows the long way of an eternal pilgrim, who tries to find his true home. After leaving Prague, together with his great love Lou-Andreas Salomé he undertakes two extensive trips to Russia in 1899 and 1900, impressed by the deep and mystical relationship between the ordinary people and their land as well as God. He is convinced that he has finally found his true home in the untouched nature of Russia