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Reading Ecclesiastes

100%

Eilstein H.

Przegląd Filozoficzny. Nowa Seria

2005

tom 14

nr 1(53)

7-26

The concept of God presented in the book of Ecclesiastes evinces the influence of philosophical thought coming from beyond the Biblical tradition. It is very different form the concept of God that prevails in other Biblical works. Although the author known as 'Ecclesiastes' does not deny the existence of God as the creator of the world nor does he question God's sovereign power to determine the course of events in it, he rejects the concept of divine justice that could be understandable to humans. He refutes the idea that the worthy will be rewarded and the wicked will be punished. Ecclesiastes seems to argue that from the human point of view it is irrelevant whether God exists or does not, and, in case God exists, it does not matter whether he is the sovereign ruler over the universe or whether he has submitted the universe to the play of chance. In the face of these uncertainties Ecclesiastes's advice to humans is that they adopt the position of 'pessimistic hedonism' that consists in trying, as far as possible, to enjoy the temporally available sensuous pleasures of life. It might appear that the idea of such divine indifference, or insouciance, brings the position of the religious existential philosophy closer to atheism. But the authoress does not aim at any such conclusion. Instead she puts forward the view that atheism by no means invites a feelings of senselessness or passive resignation in sadly tinged pleasures but urges individuals to give purpose to their lives and to strive to accomplish various moral values and personal aspirations. Thus atheism has nothing to do with any form of pessimism that results in a 'hedonism of despair'.

FROM PESSIMISM TO HOPE. LOVE IN ARTHUR SCHOPENHAUER AND SIGMUND FREUD'S GRASP

100%

Smolorz P.

Archeus. Studia z bioetyki i antropologii filozoficznej

2008

nr 9

95-106

The article presents two grasps of love - in Schopenhauer's pessimistic philosophy and Freud's psychoanalysis. A similarity between Schopenhauer's metaphysics and Freud's psychoanalysis is shown. Schopenhauer's 'will' and Freud's 'id' are almost the same, though grasped in two different manners. Just like 'id', ' will' becomes the source of misfortune, and culture with its ethical values (particularly love) can become remedy for evil and suffering. Separating 'eros' from 'agape', Schopenhauer placed sexual love as a handmaid to 'will' and considered it the source of human suffering. In this understanding, love of one's neighbor becomes liberation from suffering, but it is a seeming consolation, as such love is in fact a concealed egoism. Introducing the notion of sublimation, Freud made a passage between 'eros' and 'agape'. Love, wherever its source, in Freud's grasp assures security and thus gives happiness which is the final purpose of everyone.

PERSONAL NEED FOR STRUCTURE, ANXIETY, SELFEFFICACY AND OPTIMISM

86%

Prokopčáková A.

Studia Psychologica

2015

tom 57

nr 2

147 – 162

The aim of the study is to contribute to the explanation of mutual relations between personal need for structure, anxiety, optimism and self-efficacy. The research sample comprised 237 university students (men n = 48 and women n = 189). The following instruments were administered: Personal Need for Structure (PNS), Spielberger’s Trait Personality Inventory (STPI), Generalized Self-Efficacy Scale (GSES) and Life Orientation Test - Revised (LOT-R). Significant differences between men and women in their PNS score and its sub-factors – desire for structure and response to the lack of structure – were found. Women showed stronger need for structure and its sub-factors. Personal need for structure and the response to the lack of structure in women was positively correlated with anxiety. The sub-factor desire for structure did not show any relations with the studied characteristics. The results showed a negative relation of personal need for structure with optimism in women and no differences were found in the need for structure and its sub-factors in relation to the degree of self-efficacy.