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1
Content available Philosophy as a system of conditionals
100%
Nieznański E.
Studia Philosophiae Christianae
|
2020
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tom 56
|
nr S1
85-93
EN
Philosophical statements are often suppositions. Gottfried Wilhelm Leibniz proposes in Nouveaux Essais sur l’entendement humain, 1704, a method of the construction of assertive conditionals occurring between any philosophical suppositions. If we can infer a philosophical statement from any suppositions then the implication between these suppositions and the obtained statement is assertive. In the article, some examples of the application of Leibniz’s method are considered.
2
Content available Avian Theology of Johann Heinrich Zorn
100%
Drozdek A.
Studia Ełckie
|
2021
|
tom 23
|
nr 4
475-484
EN
Johann Heinrich Zorn (1698-1748) was a pastor in Bavaria and an amateur but competent ornithologist. Following the many physico-theological books published in the 18th century, he wrote his Petinotheologie in which he used ornithological knowledge for theological and spiritual purposes. He included extensive descriptions of the anatomy, physiology, living and migration patterns of birds to show the orderliness and harmony in each aspect of avian lives, which was for him an undeniable proof of God’s wisdom, power, and goodness.
3
Content available remote Dějiny a problém zla. Hegelova teodicea
100%
Landa I.
Filosofický časopis (Philosophical Journal)
|
2012
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tom 60
|
nr 5
643-665
EN
The aim of this paper is to develop Hegel’s thesis that the philosophy of history is a theodicy. My interpretation proceeds by several steps: Firstly, I examine Hegel’s formulation of the problem of evil and show that his solution has two interconnected dimensions: theoretical and practical. Accordingly, it operates with two presuppositions: (a) history is accessible to rational inquiry, and (b) this kind of inquiry can recon­cile a man with the actual world, including existent evil. My next step is to further develop the first presupposition in the context of the thesis about reason in history, and I analyse Hegel’s peculiar understanding of “reason”. I then distinguish two ways of explaining present and past events: mechanical and teleological, and I clarify why teleological explanations are unavoidable. Within the teleological I differentiate two models: intentional and functional. This distinction is motivated by two circumstances: (1) historical agents act intentionally, and in doing so (2) they also unintentionally actualize their own nature, i.e. freedom. Subsequently, I approach the thesis about the philosophy of history as a theodicy. I contrast Hegel´s own position to moralism and fatalism. The last section gives some reasons against an instrumentalist interpretation of Hegel’s philosophy of history.
CS
Záměrem této studie je interpretovat Hegelovu tezi, že filosofie dějin je teodiceou. Interpretace postupuje v několika krocích: (1) Na příkladu Hegelovy formulace problému zla ukazuji, že jsou v ní přítomny dvě roviny: teoretická a praktická. Hegel se na jedné straně domnívá, že dějiny jsou přístupné rozumovému poznání, a na druhé straně je přesvědčen, že toto poznání může v důsledku vést ke smíření myšlení a skutečnosti, resp. člověka a světa (včetně existujícího zla). (2) Uvedené domněnky objasňuji v kontextu teze týkající se přítomnosti rozumu v dějinách, přičemž seznamuji s Hegelovou koncepcí rozumu. (3) Následně rozlišuji dva výkladové modely minulých a přítomných událostí: mechanistický a teleologický. Toto rozlišení je mj. motivováno dvěma skutečnostmi: za prvé tím, že dějinní aktéři jednají intencionálně, a za druhé tím, že v tomto svém jednání nevědomě uskutečňují svou povahu, kterou je svoboda. (4) Tezi, že filosofie dějin je teodiceou, se v dalším pokouším odstínit od moralismu a fatalismu. (5) Na závěr uvádím důvody v neprospěch instrumentalistické interpretace Hegelovy filosofie dějin.
4
Some Remarks on Formal Description of God’s Omnipotence
100%
Świętorzecka K.
Logic and Logical Philosophy
|
2011
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tom 20
|
nr 4
307-315
EN
There are proposed two simple formal descriptions of the notion of God’s omnipotence which are inspired by formalizations of C. Christian and E. Nieznański. Our first proposal is expressed in a modal sentential language with quantifires. The second one is formulated in first order predicate language. In frame of the second aproach we admit using self- referential expressions. In effect we link our considerations with so called paradox of God’s omnipotence and reconstruct some argumentation against the possibility of reference God’s omnipotence to a lack of itself.
5
Content available Bernardin de Saint-Pierre and the Ubiquity of Harmonies
100%
Drozdek A.
Wiek Oświecenia
|
2020
|
tom 36
68-84
EN
Bernardin de Saint-Pierre (1737–1814), who is remembered today primarily for his novel Paul and Virginie, was mainly interested in showing the grandeur of God through his investigations of nature. He viewed nature from the teleological perspective: everything in it has some reason and the human task is to detect this reason. He provided hundreds of examples of such reasons, on many occasions exposing himself to derision. The article shows the importance of orderliness of nature, as it manifests itself in interlocking harmonies, as the way he followed to establish the theological conclusion regarding the existence and the attributes of God.
6
Content available Z dziejów Bożej niemocy
89%
Sajdek Z.
Racjonalia. Z punktu widzenia humanistyki
|
2012
|
tom 2
EN
In the beginning the article is an attempt to answer the question whether there are conclusive arguments for non-existence of the God’s omnipotence. Maybe it is impossible to conclude because that depends on interpretation; e.g. Auschwitz can mean Yahweh abandoned His people or – on the contrary – it was a divine miracle they survived. On the other hand some philosophers argue that the radical evil eliminates freedom of interpretation – e.g. raping children cannot be a creation of a loving and powerful Creator. The study of the opinion of Slovenian thinker Slavoj Žižek leads to a „compromising” conclusion: the history of God’s impotence and people’s silence prove that an imperfect Creator is one before whom man can either fall to his knees or dance.
7
Content available „A my mamy Kolbego”. Polskie myślenie religijne wobec Auschwitz
89%
Barcik J.
Przegląd Religioznawczy
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2019
|
nr 2/272
EN
What is meant by “philosophy after Auschwitz”? How do we categorize thinkers into this discipline? Such categorization poses no problem where Jewish or German philosophers and theologians are concerned. In Poland, this type of thinking is commonly considered as virtually absent. Prof. Józef Tischner observed: “Heidegger says: ‘Man in his being was focused on his own being.’ Sartre says: ‘Hell is other people.’ Levi-Strauss says: ‘Hell is ourselves.’ Another structuralist says: ‘The end of the human being.’ And we have Kolbe.” The observation sounds ambiguous. On the one hand, it indicates the superiority of action, or “practical philosophy,” over purely speculative thinking, and it brings out philosophers’ ethical responsibility for theories they formulate. On the other hand, it suggests that Auschwitz as an event and a symbol may not have been thought out thoroughly enough. In this article, I seek to answer the question why the event of Auschwitz has had a different impact on Jewish and German religious thought than on thought in Poland, I discuss the ways the event comes to the surface, and I give an outline of Polish religious thinking “after Auschwitz.”
8
Content available remote The Problem of Evil in Józef Tischner's Philosophy
88%
Gadacz T.
Forum Philosophicum
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2007
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tom 12
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nr 2
277-291
EN
The problem of evil is a metaphysical problem bound up with the conditions of human existence. The radical evil of fascism and communism, according to Józef Tischner, opens up the possibility that we live in the time of a modern Manichaeism, understood as having two faces: nihilism and pessimism. The possibility of thinking of such a modem form of Manichaeism necessarily calls for a new inquiry into the question of evil. For Tischner, evil, like good, is not an object, but something in which man participates, and for this reason it cannot be objectified and defined. One can only ask how it appears.
9
Content available Probabilistic theism and the problem of evil
88%
Łukasiewicz D.
Analiza i Egzystencja. Czasopismo Filozoficzne
|
2017
|
tom 39
5-17
EN
I would like to present in the article an “omnipotence model of a theodicy of chance”, which is, as I believe, compatible with the view called probabilistic theism. I also would like to argue that this model satisfies the criteria of being a good theodicy. By a good theodicy I mean a reasonable and plausible theistic account of evil. A good theodicy should be: a) comprehensive, b) adequate, c) authentic and d) existentially relevant.
10
Formal Theodicy: Religious Determinism and the Logical Problem of Evil
88%
Borges da Silva G. , Bertato F. M.
Edukacja Filozoficzna
|
2020
|
nr 70
93-119
EN
Edward Nieznański developed two logical systems to deal with the problem of evil and to refute religious determinism. However, when formalized in first-order modal logic, two axioms of each system contradict one another, revealing that there is an underlying minimal set of axioms enough to settle the questions. In this article, we develop this minimal system, called N3, which is based on Nieznański’s contribution. The purpose of N3 is to solve the logical problem of evil through the defeat of a version of religious determinism. On the one hand, these questions are also addressed by Nieznański’s systems, but, on the other hand, they are obtained in N3 with fewer assumptions. Our approach can be considered a case of logic of religion, that is, of logic applied to religious discourse, as proposed by Józef Maria Bocheński; in this particular case, it is a discourse in theodicy, which is situated in the context of the philosophy of religion.
11
Content available Metropolitan Platon on natural theology
88%
Drozdek A.
Poznańskie Studia Teologiczne
|
2014
|
nr 28
33-46
PL
Platon pozostawił po sobie 20 tomów Pouczających wypowiedzi, z których 17 to kazania i okolicznościowe przemówienia. Kazania są raczej proste i nawołują do przestrzegania podstawowych obowiązków chrześcijańskich, które winny być spełnione przez każdego, bez względu na pozycję społeczną. W naukach katechetycznych proponował pewne racjonalne argumenty teologii naturalnej przy wprowadzaniu podstawowych prawd religii chrześcijańskiej. Aby udowodnić istnienie Boga, odwoływał się do samowiedzy, do konieczności istnienia pierwszej przyczyny, do harmonii świata, do powszechnej zgody, do głosu sumienia, a także do wrodzonego pragnienia doskonałego szczęścia. Próbował również racjonalnie wyprowadzić monoteizm, określić atrybuty Boga i wyjaśnić istnienie zła. Ponadto Platon próbował uzasadnić boskie pochodzenie Biblii jako słowa Bożego. Platon był jednym z niewielu duchownych prawosławnych, którzy używali teologii naturalnej jako dopuszczalnego narzędzia do prezentacji i obrony chrześcijaństwa. Jednak jego teologiczna prezentacja jest często niepełna i nie zawsze przekonująca.
EN
Platon pozostawi? po sobie 20 tomów Pouczaj?cych wypowiedzi, z których 17 to kazania i okoliczno?ciowe przemówienia. Kazania s? raczej proste i nawo?uj? do przestrzegania podstawowych obowi?zków chrze?cija?skich, które winny by? spe?nione przez ka?dego, bez wzgl?du na pozycj? spo?eczn?. W naukach katechetycznych proponowa? pewne racjonalne argumenty teologii naturalnej przy wprowadzaniu podstawowych prawd religii chrze?cija?skiej. Aby udowodni? istnienie Boga, odwo?ywa? si? do samowiedzy, do konieczno?ci istnienia pierwszej przyczyny, do harmonii ?wiata, do powszechnej zgody, do g?osu sumienia, a tak?e do wrodzonego pragnienia doskona?ego szcz??cia. Próbowa? równie? racjonalnie wyprowadzi? monoteizm, okre?li? atrybuty Boga i wyja?ni? istnienie z?a. Ponadto Platon próbowa? uzasadni? boskie pochodzenie Biblii jako s?owa Bo?ego. Platon by? jednym z niewielu duchownych prawos?awnych, którzy u?ywali teologii naturalnej jako dopuszczalnego narz?dzia do prezentacji i obrony chrze?cija?stwa. Jednak jego teologiczna prezentacja jest cz?sto niepe?na i nie zawsze przekonuj?ca.
12
„Wielkie, ale niedokończone twory Opatrzności”. O jednym wątku teodycealnym w „Horsztyńskim” Juliusza Słowackiego i „Biesach” Fiodora Dostojewskiego
88%
Nowak M.
Pamiętnik Literacki
|
2020
|
tom 111
|
nr 3
5-20
PL
Artykuł jest próbą ukazania podobieństwa refleksji Juliusza Słowackiego i Fiodora Dostojewskiego nad zależnościami pomiędzy Bogiem, złem a człowiekiem, przejawiającego się w charakterystyce postaci wykreowanych przez pisarzy – Szczęsnego Kossakowskiego z „Horsztyńskiego” oraz Nikołaja Wsiewołodowicza Stawrogina z „Biesów”. Porównanie bohaterów jest przeprowadzone z perspektywy problemu teodycei rozpatrywanego w kontekście nowoczesności – zakwestionowania prerogatyw Boga i przyjęcia tezy o ateizmie „ad maiorem Dei gloriam” (M. Sarot, O. Marquard). Analiza tekstów obu utworów wydobywa analogie istniejące między Szczęsnym a Stawroginem na takich płaszczyznach jak motyw obłędu, piękno i metafory solarne, przewodzenie zbiorowości, transgresja oraz śmierć.
EN
The article attempts to present the similarities in reflection of Juliusz Słowacki and Fyodor Dostoyevsky over the dependency between God, evil and man, where the aforementioned similarities in reflection are manifested in the characteristics of protagonists developed by the writers―Szczęsny Kossakowski from “Horsztyński” and Nikolai Vsevolodovich Stavrogin from “Besy” (“The Possessed”). The comparison is drawn from the perspective of theodicy analysed in the context of modernity, namely questioning God’s prerogatives and adopting the thesis of “ad maiorem Dei gloriam” (M. Sarot, O. Marquard) atheism. Analysis of the two texts elicits such analogies between Szczęsny and Stavrogin found on such levels as the motif of madness, beauty and solar metaphors, community leadership, transgression, and death.
13
Content available Jak myśli wiersz? Czesław Miłosz: Nad strumieniem
87%
Zach J.
Poznańskie Studia Polonistyczne. Seria Literacka
|
2014
|
nr 24
243-254
EN
The subject of the analysis is the poem by Czesław Miłosz from the volume To, entitled “Nad strumieniem”. The task the author embarked upon boils down to the answer to the question: how does a specific idea(its hidden mental message) develop in this poem and what results from it for the idea as well as for the poem. The proposed reading takes place at three levels. Preliminary reconnaissance is made by naive reading consisting in the reconstruction of the situation portrayed in the poem, in the recreation of that which can be fund, so to say, on the “surface” of the poem. Next, the author launches these contexts which in Miłosz’s representation of the attitude of man towards nature allow one to notice balance and harmony, coming to terms with life and wisdom, which is based on distance and silence. At the third reading level, the author refers to the image crowning opus magnum by Charles Darwin, in which a similar situation-contemplation in the open nature-leads to the formulation of the answer to the question about the sense of “fight in nature, famine and death”. This answer is juxtaposed with the ending of Czesław Miłosz’s poem: „Wydaje mi się, że słyszę głos demiurga:/ Albo nieme skały jak w pierwszym dniu stworzenia,/ albo życie, którego warunkiem jest śmierć,/ i to upajające ciebie piękno”. („It seems to me that I hear the voice of demiurge:/ Either silent rocks as on the first day of creation, / or life, whose condition is death,/ and this beauty engulfing you”).
14
Content available remote False Optimism? Leibniz, Evil, and the Best of All Possible Worlds
75%
Strickland L.
Forum Philosophicum
|
2010
|
tom 15
|
nr 1
17-35
EN
Leibniz’s claim that this is the best of all possible worlds has been subject to numerous criticisms, both from his contemporaries and ours. In this paper I investigate a cluster of such criticisms based on the existence, abundance or character of worldly evil. As several Leibniz-inspired versions of optimism have been advanced in recent years, the aim of my investigation is to assess not just how Leibniz’s brand of optimism fares against these criticisms, but also whether optimism as a philosophy has the resources to meet these challenges. I show that none of the criticisms considered has sufficient force to pose a threat to Leibniz’s version of optimism or to one modelled on it.
15
Content available Theodicy as God's portraiture
75%
Puczydłowski M.
Studia Philosophiae Christianae
|
2019
|
tom 55
|
nr 1
27-46
EN
The aim of this paper is to examine one of the best known and most frequently disapproved philosophical ideas: namely, theodicy. Some classical arguments formulated by Plotinus, Augustine, and Leibniz are examined. Then, Kant’s harsh critique of theodicy is introduced. The main aim of our suggested reinterpretation of the classical debate is to employ a new definition of evil formulated by Richard Kearney. Having considered evil as ‘something that must be actively contested’, the theodicean reasoning should be reimagined. The paper will advance from the rational vindication of God’s goodness and justice to the portraiture of God’s active contestation of evil. The metaphysical thought of Plotinus, Augustine and Leibniz is to be redirected from its past orientation towards a future disposition. The Kantian idea of an authentic theodicy based on the Book of Job will also be introduced. This will allows us to steer firmly between the Scylla of a metaphysical overlooking of individual suffering and the Charybdis of disregarding God when facing evil.
16
Content available William Derham : between nature and theology
75%
Drozdek A.
Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej
|
2019
|
nr 26
55-66
EN
William Derham is one of the most prominent figures in the physico-theology movement in the eighteenth century. He believed that the investigation of nature, its immensity, its complexity, and its harmoniousness can bring most people to the belief in the benevolent and omnipotent God. He strongly believed in the preeminence of final causality which led him to facing the problem of theodicy; he explained the existence of evil through the imperfection of human cognition and through the use of evil as punishment for sin.
17
Content available Versified physico-theology of Paul-Alexandre Dulard
75%
Drozdek A.
Łódzkie Studia Teologiczne
|
2023
|
tom 32
|
nr 4
95-102
PL
Paul-Alexandre Dulard był osiemnastowiecznym poetą żywo zainteresowanym nauką swoich czasów i teologią. Poetycko połączył te dwa zainteresowania w swoim dziele Wspaniałość Boga 
w cudach natury, w którym, jak przedstawiono w niniejszym artykule, podjął w duchu popularnej wówczas fizykoteologii kwestię istnienia Boga: harmonijny porządek wszechświata wskazuje bezpośrednio na jego boskiego Autora. Dyskutował także problem teodycei, odwołując się do porządku wszechświata, by wyjaśnić istnienie tego, co uważa się za zło. Dulard omawiał też nieśmiertelność duszy, na co wskazuje pożądanie szczęścia, którego nie można osiągnąć na tym świecie.
EN
Paul-Alexandre Dulard was an eighteenth-century literary figure keenly interested in the science of his time and theology. He poetically blended tohether these two interests in his poetic work, The grandeur of God in the marvels of nature, where, as presented in this article, he addressed in the spirit of the then popular physico-theology the problem of the existence of God: the harmonious makeup of the universe points directly to its divine Designer. He also addressed the problem of theodicy by using the orderliness of the universe is explaining the existence of what is deemed to be evil. Finally, Dulard discussed the immortality of the soul as indicated by the desire of happiness which cannot be fulfilled in this world.
18
Content available Problem zła w teologii współczesnej
75%
Dobrzeniecki M.
Teologia w Polsce
|
2017
|
tom 11
|
nr 2
167-182
PL
W artykule została podjęta próba przeanalizowania wypowiedzi niektórych współczesnych teologów na temat zła. Istnienie zła przez stulecia było najpoważniejszym argumentem ateistów za nieistnieniem Boga, stąd wypowiedzi teologów na ten temat są niesłychanie istotne w kontekście troski o racjonalność wiary. Wnioskiem z analiz jest wskazanie, że najczęściej spotykanym dziś stanowiskiem teologii jest teizm sceptyczny (agnostycyzm). Autor argumentuje, że jest to punkt widzenia obcy tradycji teologicznej (szczególnie nauce ojców Kościoła), i wskazuje na jego słabe punkty. Ponadto sygnalizuje, że zastosowanie rozróżnienia na zło globalne i lokalne mogłoby pomóc teologii wyjść z obecnego impasu.
EN
The paper tries to analyze the views of some of the contemporary theologians on the problem of evil. This problem for centuries was the most convincing argument of atheists in favour of the non-existence of God, and therefore the answers to this problem of today’s theologians are of great importance, especially in the context of the rationality of faith. The conclusion of the paper indicates that the most popular standpoint of today’s theology is the so called sceptical theism (agnosticism). The author argues also, that this point of view is alien to the theological tradition (especially to the theology of the Fathers of the Church) and he indicates at its weaknesses. The paper signals also, that the distinction: global and local evil could help theology in solving the current impasse.
19
Content available Problem zła w teologii współczesnej
75%
Dobrzeniecki M.
Teologia w Polsce
|
2017
|
tom 11
|
nr 2
167-182
EN
The paper tries to analyze the views of some of the contemporary theologians on the problem of evil. This problem for centuries was the most convincing argument of atheists in favour of the non-existence of God, and therefore the answers to this problem of today’s theologians are of great importance, especially in the context of the rationality of faith. The conclusion of the paper indicates that the most popular standpoint of today’s theology is the so called sceptical theism (agnosticism). The author argues also, that this point of view is alien to the theological tradition (especially to the theology of the Fathers of the Church) and he indicates at its weaknesses. The paper signals also, that the distinction: global and local evil could help theology in solving the current impasse.
PL
W artykule została podjęta próba przeanalizowania wypowiedzi niektórych współczesnych teologów na temat zła. Istnienie zła przez stulecia było najpoważniejszym argumentem ateistów za nieistnieniem Boga, stąd wypowiedzi teologów na ten temat są niesłychanie istotne w kontekście troski o racjonalność wiary. Wnioskiem z analiz jest wskazanie, że najczęściej spotykanym dziś stanowiskiem teologii jest teizm sceptyczny (agnostycyzm). Autor argumentuje, że jest to punkt widzenia obcy tradycji teologicznej (szczególnie nauce ojców Kościoła), i wskazuje na jego słabe punkty. Ponadto sygnalizuje, że zastosowanie rozróżnienia na zło globalne i lokalne mogłoby pomóc teologii wyjść z obecnego impasu.
20
Ciężar zła – cierpienie, a odpowiedzialność w filozofii Emmanuela Levinasa
75%
Kamiński Ł.
Kwartalnik Filozoficzny
|
2021
|
tom 49
|
nr 1-4
95-118
EN
This text is an attempt at interpreting the main elements of Levinas’s philosophy in the context of evil. I try to show what evil is and what meaning it has in Levinasian ethics. For Levinas and for other contemporary thinkers, the main point of reference in ethical considerations was the Holocaust. After surviving these horrible events, the author of Totality and Infinity kept asking the question: Are we deceived by morality? Levinas points out both the temptation of theodicy and its collapse. The temptation of theodicy in its general shape refers to the negation or justification of evil, especially when it comes to the suffering of the Other. Behind the justification there is always the threat of the kind of moral indifference which supports the distribution and production of evil. In fact, Levinas’s entire philosophy may be treated as an ethical response to evil, achieved by providing an explication of responsibility as the primal ethical structure. Against this background, I provide a characterisation of evil based on the Levinasian considerations about pain. The key concept of this text is the relationship between evil and being and the formation of the self. Another important issue is the question of linking evil with responsibility and one’s relation with the Other. The main theses of the article are: Evil meant as useless suffering contained in the very structures of being, and also Evil as a phenomenon which designates the domain of ethics.
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