Filozofia Chrześcijańska
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„To jest prawda". Droga Edyty Stein do Boga w świetle teologii Hansa Ursa von Balthasara.
Full text linkThe crucial moment in Edith Stein’s life was the reading of Therese from Avila’s autobiography in 1921. Having read it, she declared this well-known sentence: Das ist die Wahrheit – „This is truth!”. In the first part the article shows Edith Stein as a person passionately and consequently searching the truth. The second part is an attempt to interpret of what the truth itself is. There is also an analysis of the meaning for Edith Stein of her confession uttered in the moment of her conversion in the light of Hans Urs von Balthasar’s theology (truth as áëçoeaéá and truth as emeth) and in consequence what the essence of her being a theological person was.The crucial moment in Edith Stein’s life was the reading of Therese from Avila’s autobiography in 1921. Having read it, she declared this well-known sentence: Das ist die Wahrheit – „This is truth!”. In the first part the article shows Edith Stein as a person passionately and consequently searching the truth. The second part is an attempt to interpret of what the truth itself is. There is also an analysis of the meaning for Edith Stein of her confession uttered in the moment of her conversion in the light of Hans Urs von Balthasar’s theology (truth as áëçoeaéá and truth as emeth) and in consequence what the essence of her being a theological person was
Ryszard Kozłowski, Męstwo jako sposób spełniania się osoby. Stu- dium antropologiczne, Wydawnic- two Naukowe Akademii Pomorskiej w Słupsku, Słupsk 2011, ss. 304.
No full textRecenzowana książka dotyczy męstwa jako fenomenu antropologicznego, rozumianego szerzej niż tylko jako cnota moralna, a ujmowanego w perpektywie stawania się człowieka, sprostania wymogom bycia sobą i osobą ludzką..
Gabriel Marcel, Mądrość i poczucie sacrum, tłum. Krzysztof Chodacki, Paulina Chołda, Wydawnictwo Arcana, Kraków 2011, ss. 117.
No full textGabriel Marcel to myśliciel, z wielu względów - wśród których nie bez znaczenia jest jego gorliwa postawa religijna – niezasłużenie zapomniany przez współczesną filozofię..
Wartościowanie a wypowiedzi o wartościach.
Full text linkThe article deals with the topic of evaluating and statements about values. The author starts from Hume who greatly influenced modern philosophy but omits detailed polemics with various subjective attitudes which refer to Hume. The author concentrates on the analysis of evaluating itself and on the character of assessments and judgements on values. He reveals that evaluating is a complex emotional-cognitive process focusing on objects and discovering values as features of those objects. When evaluating is correct then judgements passed according to it are true or false. Evaluating is not only expression of subjective pleasant or unpleasant states.The article deals with the topic of evaluating and statements about values. The author starts from Hume who greatly influenced modern philosophy but omits detailed polemics with various subjective attitudes which refer to Hume. The author concentrates on the analysis of evaluating itself and on the character of assessments and judgements on values. He reveals that evaluating is a complex emotional-cognitive process focusing on objects and discovering values as features of those objects. When evaluating is correct then judgements passed according to it are true or false. Evaluating is not only expression of subjective pleasant or unpleasant states
Jerzy Machnacz, Edyta Stein. Św. Teresa Benedykta od Krzyża. Wprowa- dzenie w życie i twórczość, Dolnośląskie Towarzystwo Społeczno-Kulturalne, Wydawnictwo i Drukarnia
No full textKsiądz Jerzy Machnacz znany jest w środowisku filozofów i teologów jako autor i redaktor wielu publikacji naukowych i popularnonaukowych poświęconych osobie i twórczości Edyty Stein. Do najważniejszych zaliczyć można: Człowiek religijny w pismach filozoficznych Jadwigi Conrad-Martius i Edyty Stein, Wrocław 1999, ss. 337 oraz Tajemnica osoby ludzkiej. Antro- pologia Edyty Stein, Wrocław 1999, ss. 152. Tym razem czytelnik otrzymuje książkę o świętej karmelitance wydaną w serii „Sylwetki Wybitnych Ślązaków"..
Jerzy Besala, Miłość i strach. Dzieje uczuć kobiet i mężczyzn, Wydawnictwo Zysk i S-ka, Poznań 2010, t. I, ss. 491; t. II, ss. 455.
No full textKsiążka Jerzego Besali Miłość i strach to historyczna rekonstrukcja – jak pisze autor – „krajobrazu uczuć ko- biet i mężczyzn”. Autor studium zapla- nował na pięć tomów. Opublikowane dotąd dwa tomy obejmują najstarsze cywilizacje: od prehistorycznych, me- zopotamskich i egipskich, czasy greko- rzymskie oraz okres Celtów, Germa- nów i Słowian..
Na drodze do wspólnoty. Filozofia społeczna Martina Bubera.
Full text linkThis article presents the social ideas of Martin Buber (1878-1965). His social thought has its sources in mysticism, the philosophy of dialogue and utopian socialism (Saint-Simon, Landauer). The groundwork of the community is one type of human experience (the foundation of being, "interhuman", logos). The essential feature of the community is its connection with religion. The collective is opposed to the community. It is a bundle of individuals. In societal life we have two principles: social (community) and political (collective). The contemporary state, according to Buber, experiences crisis - it dissolves natural forms of community (family, village, cities) and produces artificial forms (parties, societies). The task of the individual is the transition from the collective to the community, from the political principle to the social one. Religious socialism is the only one program to make this possible. Considering the entire philosophy of Martin Buber it would be better to treat him not as a representative of socialism, but communitarianism.This article presents the social ideas of Martin Buber (1878-1965). His social thought has its sources in mysticism, the philosophy of dialogue and utopian socialism (Saint-Simon, Landauer). The groundwork of the community is one type of human experience (the foundation of being, "interhuman", logos). The essential feature of the community is its connection with religion. The collective is opposed to the community. It is a bundle of individuals. In societal life we have two principles: social (community) and political (collective). The contemporary state, according to Buber, experiences crisis - it dissolves natural forms of community (family, village, cities) and produces artificial forms (parties, societies). The task of the individual is the transition from the collective to the community, from the political principle to the social one. Religious socialism is the only one program to make this possible. Considering the entire philosophy of Martin Buber it would be better to treat him not as a representative of socialism, but communitarianism
Problem duszy dzisiaj.
Full text linkThe article is a short introduction into a discussion on soul. Not only in psychology, but in the so called empirical sciences the topic of soul is absent or omitted with embarrassment as a metaphysical problem. It is the result of a long process of materialistic and anti-metaphysical tendencies increasing in the European culture. The question about soul includes relevant questionsconcerning man. Thus we should pose them and search for answers anew in the context of essential questions on man, his nature and the sense of existence.The article is a short introduction into a discussion on soul. Not only in psychology, but in the so called empirical sciences the topic of soul is absent or omitted with embarrassment as a metaphysical problem. It is the result of a long process of materialistic and anti-metaphysical tendencies increasing in the European culture. The question about soul includes relevant questionsconcerning man. Thus we should pose them and search for answers anew in the context of essential questions on man, his nature and the sense of existence
Pojęcie duszy w naukach kognitywnych.
Full text linkDo the traditional, commonsense and philosophical concepts of the soul have any place in the contemporary cognitive sciences, which start from the premise that everything is scientifically explainable using naturalistic categories? To answer this question we should mention that most cognitive naturalists today - philosophers and scientists - are materialists, and methodological materialism is probably universally accepted among scientists these days. It is very difficult to find a place in such a picture of the world for the soul as it appears in our commonsense picture of how things are. It is the tension between these two pictures that generates the contemporary problems connected with the soul. In order to try to resolve this tension we first describe the concept of the soul and its close connection with the organic body. Then we present a critical characterisation of two things: 1) the development of the empirical sciences - Galen, Descartes, Newton, Gall, Galvani - and the resulting eliminativistic implications for the philosophical concept of the soul; 2) a pair of naturalistic philosophical explanations of the soul-body problem: the nonreductionist view of the soul and the eliminative materialist view. The third part of the article involves giving a short answer to the question of how Aristotle\u27s doctrine regarding the soul is based on his attempt to explain internal and external movement. After that we compare his explanation of these forms of movement with two kinds of contemporary neurological explanation: a) that of the neurologist R. Llinas, who, for explanatory purposes, postulates the existence of a theoretical (i.e. epiphenomenal) self; b) the more realistic explanation presented by the neurologist A. Damasio, who posits three different versions of the self, before trying to link them to corresponding parts of the human brain that, in turn, are closely connected with the body. It can then be shown that there are several similarities between Aristotle\u27s conception of the soul and Damasio\u27s cognitivist conception of the self, and that, because of the different starting points and explanatory goals involved, the contemporary concept of the self does not completely exclude the traditional concept of the soul.Do the traditional, commonsense and philosophical concepts of the soul have any place in the contemporary cognitive sciences, which start from the premise that everything is scientifically explainable using naturalistic categories? To answer this question we should mention that most cognitive naturalists today - philosophers and scientists - are materialists, and methodological materialism is probably universally accepted among scientists these days. It is very difficult to find a place in such a picture of the world for the soul as it appears in our commonsense picture of how things are. It is the tension between these two pictures that generates the contemporary problems connected with the soul. In order to try to resolve this tension we first describe the concept of the soul and its close connection with the organic body. Then we present a critical characterisation of two things: 1) the development of the empirical sciences - Galen, Descartes, Newton, Gall, Galvani - and the resulting eliminativistic implications for the philosophical concept of the soul; 2) a pair of naturalistic philosophical explanations of the soul-body problem: the nonreductionist view of the soul and the eliminative materialist view. The third part of the article involves giving a short answer to the question of how Aristotle\u27s doctrine regarding the soul is based on his attempt to explain internal and external movement. After that we compare his explanation of these forms of movement with two kinds of contemporary neurological explanation: a) that of the neurologist R. Llinas, who, for explanatory purposes, postulates the existence of a theoretical (i.e. epiphenomenal) self; b) the more realistic explanation presented by the neurologist A. Damasio, who posits three different versions of the self, before trying to link them to corresponding parts of the human brain that, in turn, are closely connected with the body. It can then be shown that there are several similarities between Aristotle\u27s conception of the soul and Damasio\u27s cognitivist conception of the self, and that, because of the different starting points and explanatory goals involved, the contemporary concept of the self does not completely exclude the traditional concept of the soul
Erwin Rohde, Psyche. Kult duszy i wiara w nieśmiertelność u starożytnych Greków, tłum. J. Korfanty, Wydawnictwo Marek Derewecki, Kęty 2007, ss. 275.
No full textKsiążka Erwina Rohdego jest antologią z jego pism zebraną przez Hansa Ecksteina. Rohde długie lata poświęcił studiom nad kulturą starożytnej Grecji, nad jej religią i napisał na ten temat wiele książek oraz artykułów. Religia starożytnej Grecji tym się wyróżnia - jak podkreśla we wstępie autor - że nie ma żadnego założyciela ani świętych ksiąg; jest pochodzenia czysto ludzkiego, rodziła się z własnych dociekań Greków nad sensem bycia w świecie