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Badania nad śpiewem gregoriańskim przed Semiologią gregoriańską i po niej
Get PDFThe research on gregorian chant from the middle of the 19th century had their protagonistsmainly in some of the Solesmes monks, but not without polemics. After theSt. Pius X motu roprio, and the new Vatican edition, the Solesmes style and Methode…was spread everywhere, but some voices, from the own monastery, claimed for a newapproach to the musical writing: the neumes. Dom Cardine’s Semiology was the sciencecreated to answer some of the the lacks of the Mocquereau’s theories. In this paper I’lltry to show a little history of the previous works to the Cardine’s Semiology, specially theCardine’s own works developed from the previous researches of the Paléographie musicale.Badania nad chorałem gregoriańskim z połowy XIX wieku znalazły swoich protagonistów wśród kilku mnichów z Solesmes. Po pontyfikacie św. Piusa X, motu proprio i nowej edycji Watykanu styl Solesmes i Methode… rozprzestrzeniły się wszędzie, ale niektóre głosy z klasztoru Solesmes mówiły o nowym podejściu do pisma muzycznego: neumes. Semiologia dom Cardine’a była nauką stworzoną, by odpowiedzieć na niektóre braki teorii Mocquereau.W artykule ukazany jest krótki zarys historyczny wcześniejszych prac na temat SemiologiiCardine’a, zwłaszcza opracowanych na podstawie poprzednich badań Paléographie musicale
Błogosławieństwo organów – wczoraj i dziś
Get PDFThe article presents the practice of blessing an organ pipe in the roman rite of thecatholic church. The author enlightens the blessings of the instrument in the liturgical lifeof the church, so that he can move on examine the various forms of blessing the organ,contained in the rituals. The history of the emergence of the ritual in the context of thelatest Vatican Council is also shown. Ending, the author presents a new form of the blessing,which is used in the archdiocese of Kraków in the last few years.Artykuł prezentuje praktykę błogosławieństwa organów w rycie rzymskim Kościoła katolickiego. Autor przybliża początki obecności organów w życiu liturgicznym Kościoła, by przejść następnie do analizy poszczególnych wersji błogosławieństwa organów obecnych w rytuałach. Przedstawiona jest również historia powstania tego obrzędu w kontekście ostatniej reformy soborowej. Na końcu autor prezentuje zupełnie nową formę błogosławienia organów, która od kilku lat jest używana na terenie archidiecezji krakowskiej
Człowiek jako wytwór siebie samego. Lem, transhumanizm i dwie koncepcje autentyczności
Get PDFStanisław Lem, a philosopher and futurologist, in his many works devoted much attention to the condition of human and the relation between human and technology. He coined the term ‘autoevolution’ in the course of forecasting unlimited technological augmentation of human abilities. Nowadays, the term may be associated with the conceptions presented by transhumanism, a 20th-century-born philosophical movement which advocates radical transformation of Homo sapiens by means of the achievements of scientific and technological progress. Lem’s attitude towards such a transformation of human is complicated yet ultimately critical due to the fact that it poses a threat to human culture as such. The phenomenon of autoevolution undermines existing values and raises a question of authenticity of a future posthuman. We examine dependence between technology and culture, present Lem’s conception of autoevolution and his philosophy of culture, then we sketch a post-metaphysical dispute about authenticity, and finally show that Lem’s thought belongs to one of the arguing sides.Stanisław Lem, a philosopher and futurologist, in his many works devoted much attention to the condition of human and the relation between human and technology. He coined the term ‘autoevolution’ in the course of forecasting unlimited technological augmentation of human abilities. Nowadays, the term may be associated with the conceptions presented by transhumanism, a 20th-century-born philosophical movement which advocates radical transformation of Homo sapiens by means of the achievements of scientific and technological progress. Lem’s attitude towards such a transformation of human is complicated yet ultimately critical due to the fact that it poses a threat to human culture as such. The phenomenon of autoevolution undermines existing values and raises a question of authenticity of a future posthuman. We examine dependence between technology and culture, present Lem’s conception of autoevolution and his philosophy of culture, then we sketch a post-metaphysical dispute about authenticity, and finally show that Lem’s thought belongs to one of the arguing sides
Patrystyczny przedsiębiorca. Pojęcie działania przedsiębiorczego w świetle pism wybranych pisarzy wczesnochrześcijańskich
Get PDFIn the richness and diversity of patristic thought we find many references to economic life and entrepreneurial activity. In the early Christian authors, even though this problem did not take the cohesive form of the economics or theological treaties, was familiar with them.In their writings, these authors present a vast reference to economic problems and economic policy of the society of their day. The Church authors point out to some elements of the entrepreneurship idea and the commercial activity typical for merchants and the rich. They perceive both dangers and advantages coming out of their activity on the market.They emphasize that the necessity is not the need to reform the economic model of entrepreneurial action which, of his own nature, was strange to them, but the moral and ethical revival of the merchant and the rich person who operate in the structure of this model. The objective is therefore to harmonize natural tendency of the individual to get rich, to increase wealth (private property) and at the same time concern for the personal sanctification and for the common good. The “patristic entrepreneur” should be a man of virtues, who is guided by the principle of reciprocity, solidarity and subsidiarity. Hence, it seems that entrepreneurial dynamism should be characteristic to each Christian believer. As a result, each of them is supposed to possess entrepreneurial spirit; to master investment skills and take risk to make profit. In this spirit and in the light of fight, the human person is enable to accumulate goods, to distribute his material wealth generously, and also, at the same time, to grow spiritually, to lead a virtuous life and, in this way, to transform the economic reality of the market.W bogactwie i różnorodności myśli patrystycznej znajdujemy wiele odniesień do życia gospodarczego i przedsiębiorczego. Problematyka ta, mimo że nie zyskała u autorów wczesnochrześcijańskich spójnej formy, w postaci traktatów ekonomicznych czy nawet teologicznych, to jednak nie była im obca.W swoich pismach autorzy ci prezentują szerokie odniesienie do problemów ekonomicznych i polityki gospodarczej współczesnego im społeczeństwa. Kreślą także pewną ideę działania przedsiębiorczego, typową dla kupców i ludzi bogatych. Dostrzegają płynące z tej aktywności zarówno niebezpieczeństwa, jak i korzyści.Podkreślają, że konieczne jest nie tyle zreformowanie owego ekonomicznego mechanizmu działania kupieckiego – przedsiębiorczego, który ze swej natury był im obcy, ile bardziej dostrzeżenie potrzeby przemiany moralnej i etycznej kupca, bogacza – przedsiębiorcy, który działa w strukturze owego mechanizmu. Chodzi zatem o pogodzenie ze sobą naturalnej tendencji jednostki do bogacenia się i pomnażania dóbr z troską o jej osobiste uświęcenie i o dobro wspólne. „Patrystyczny przedsiębiorca” ma być człowiekiem cnoty, który kieruje się zasadą wzajemności, solidarności i pomocniczości. Więcej, wydaje się, że dynamizm przedsiębiorczy nie może być obcy żadnemu wierzącemu. Każdy bowiem winien mieć coś z kupieckiego, przedsiębiorczego ducha, tj. posiąść tajemnicę inwestowania, ryzyka, zysku, aby pomnażając i rozdając hojnie swoje bogactwa materialne, wzrastać w bogactwie duchowym, w cnocie i w ten sposób przemieniać gospodarczą rzeczywistość rynku
Piśmiennictwo hagiograficzne kanoników regularnych laterańskich kongregacji krakowskiej w średniowieczu i w czasach nowożytnych
Get PDFHagiography in the literature cultivated in the environment of the Canons Regular of the Lateran of the congregation is abundant. The oldest works of this type, devoted mainly to saints, are from the fifteenth century. In the sixteenth century, the hagiographic work in the monasteries of Canons Regular of the congregation fell into decline. It seems that this was connected to the reception of the Protestant theology. By the end of the century up to the downfall of the Polish Republic, we can talk about the renaissance of work and its bloom. Among the genres of this writing we have: lives, miracula, descriptions of martyrdom, hymns, songs, monographs of paintings, descriptions of the translation of relics, descriptions of reliquaries and others. Some of them are simple, descriptive works, serving mainly piety, but some of them have a great scientific value and fits perfectly into the mainstream of the Canons Regular literature, undertaking other congregations functioning in Europe.Hagiography in the literature cultivated in the environment of the Canons Regular of the Lateran of the congregation is abundant. The oldest works of this type, devoted mainly to saints, are from the fifteenth century. In the sixteenth century, the hagiographic work in the monasteries of Canons Regular of the congregation fell into decline. It seems that this was connected to the reception of the Protestant theology. By the end of the century up to the downfall of the Polish Republic, we can talk about the renaissance of work and its bloom. Among the genres of this writing we have: lives, miracula, descriptions of martyrdom, hymns, songs, monographs of paintings, descriptions of the translation of relics, descriptions of reliquaries and others. Some of them are simple, descriptive works, serving mainly piety, but some of them have a great scientific value and fits perfectly into the mainstream of the Canons Regular literature, undertaking other congregations functioning in Europe
Historia Domu Dziecka im. Dzieciątka Jezus w Sosnowcu w latach 1942–1962
Get PDFBaby Jesus Orphanage was created in response to protective needs of years of the war and German occupation. God’s servant Mother Theresa Kierocinska took in orphan children at Mother-Home of Carmelite Sisters of Baby Jesus in Sosnowiec. The orphanage became officially registered in March 1945. Then children were divided into groups according to their age, younger were taken to the nursery, while older children (3–18 years) stayed in the custody of Carmelite Sisters in their educational institution. In 1946 the place was included into structures of ‘Caritas’ of the Dioscese of Częstochowa and since then was named Baby Jesus Orphanage. When ‘Caritas’ was liquidated in 1950 , for almost two years of the sisters tried in-house to gain indispensable funds to maintain the orphanage as the state suspended grants. To protect the orphanage from anticipated liquidation, at the end of 1951 Sisters decided to cooperate with ‘Caritas’. In September 1957 the place was transformed into an orphanage for girls aged pre-school and school to the IVth class. To limit the influence of Sisters on a young generation, since 1 January, 1961 the authorities of the state changed The Orphanage ‘Caritas, into a special institution for children who had lower intellectual efficiency. Although the Sisters achieved positive results while working with children, what was underlined more than once by people inspecting the place, in 1962 authorities of the Polish People’s Republic liquidated the orphanage.The Carmelite Sisters brought up children who did not have any care and they did it with commitment. They tried to create them a friendly environment, which could provide their development. The Sisters submitted to requirements of school superintendent’s office while working; they taught children fondness of their motherland, they inculcated them with human and religious values. The pupils were given Baby Jesus an example of behaviour. They prepared children to independent life, helped them to gain knowledge, an occupation and practical skills.Work of the sisters brought results in children’s further life which were entrusted to them, and it was visible during the meeting of pupils in 1990 in Sosnowiec.Baby Jesus Orphanage was created in response to protective needs of years of the war and German occupation. God’s servant Mother Theresa Kierocinska took in orphan children at Mother-Home of Carmelite Sisters of Baby Jesus in Sosnowiec. The orphanage became officially registered in March 1945. Then children were divided into groups according to their age, younger were taken to the nursery, while older children (3–18 years) stayed in the custody of Carmelite Sisters in their educational institution. In 1946 the place was included into structures of ‘Caritas’ of the Dioscese of Częstochowa and since then was named Baby Jesus Orphanage. When ‘Caritas’ was liquidated in 1950 , for almost two years of the sisters tried in-house to gain indispensable funds to maintain the orphanage as the state suspended grants. To protect the orphanage from anticipated liquidation, at the end of 1951 Sisters decided to cooperate with ‘Caritas’. In September 1957 the place was transformed into an orphanage for girls aged pre-school and school to the IVth class. To limit the influence of Sisters on a young generation, since 1 January, 1961 the authorities of the state changed The Orphanage ‘Caritas, into a special institution for children who had lower intellectual efficiency. Although the Sisters achieved positive results while working with children, what was underlined more than once by people inspecting the place, in 1962 authorities of the Polish People’s Republic liquidated the orphanage.The Carmelite Sisters brought up children who did not have any care and they did it with commitment. They tried to create them a friendly environment, which could provide their development. The Sisters submitted to requirements of school superintendent’s office while working; they taught children fondness of their motherland, they inculcated them with human and religious values. The pupils were given Baby Jesus an example of behaviour. They prepared children to independent life, helped them to gain knowledge, an occupation and practical skills.Work of the sisters brought results in children’s further life which were entrusted to them, and it was visible during the meeting of pupils in 1990 in Sosnowiec
Luther’s ‘Metaphysics’ in Heidegger’s Beiträge
Get PDFThis essay argues that Luther’s “metaphysics” is present in Heidegger’s Beiträge zur Philosophie (Contributions to Philosophy), a text many consider to be Heidegger’s second magnum opus. I argue that Luther’s “metaphysics” is present in Heidegger’s Contributions in primarily two ways: (1) there is a Lutheran structure (of existential categories) that Heidegger appropriated not only in Being and Time, but also much earlier in his lectures on St. Paul from the 1920s, of responding to a call and converting in anxious anticipation toward a futural not-yet (what Heidegger calls “the last god”); and (2) Contributions’ project concerns overcoming metaphysics, which involves first thinking through to metaphysics’ conditions for possibility, which means recognizing the “ironic nature” of beyng via what Heidegger calls “thinking concealment,” the logic of which originates in Luther’s attacks on not only Greek metaphysics, but upon Judaism and the Mosaic law as well.This essay argues that Luther’s “metaphysics” is present in Heidegger’s Beiträge zur Philosophie (Contributions to Philosophy), a text many consider to be Heidegger’s second magnum opus. I argue that Luther’s “metaphysics” is present in Heidegger’s Contributions in primarily two ways: (1) there is a Lutheran structure (of existential categories) that Heidegger appropriated not only in Being and Time, but also much earlier in his lectures on St. Paul from the 1920s, of responding to a call and converting in anxious anticipation toward a futural not-yet (what Heidegger calls “the last god”); and (2) Contributions’ project concerns overcoming metaphysics, which involves first thinking through to metaphysics’ conditions for possibility, which means recognizing the “ironic nature” of beyng via what Heidegger calls “thinking concealment,” the logic of which originates in Luther’s attacks on not only Greek metaphysics, but upon Judaism and the Mosaic law as well
