Filozofia Chrześcijańska
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Podstawa antropologiczna w koncepcji teologii Karla Rahnera.
Full text linkThe anthropological turn is one of the main issues in the work of Karl Rahner. The issue tries to find an answer to the question who is man, in the context of the possibility of identifying him as a transcendent being, as a spiritual-personal being connected necessarily to the divine world, that experiences i. a. freedom and responsibility, the components of a set of categories of the human being.The anthropological turn is one of the main issues in the work of Karl Rahner. The issue tries to find an answer to the question who is man, in the context of the possibility of identifying him as a transcendent being, as a spiritual-personal being connected necessarily to the divine world, that experiences i. a. freedom and responsibility, the components of a set of categories of the human being.
Duchowość duszy a osoba ludzka - propozycja mistyków karmelitańskich.
Full text linkWhile speaking of the deepest experience of God, some Christian mystics mention that it takes place within the essence of the soul or within its centre, which is sometimes called spirit. Since a soul does not have parts, spirit is a counterpart of some specific „acting" of a soul which consists in passive opening towards God\u27s action. Man experiences God in spirit. Such experience is something more than faith in God\u27s presence within us. In spirit man feels God\u27s presence. For Carmelite mystics, such moments are man\u27s highest personal acts. Therefore one can say that a person fully expresses oneself just in this passive capability to open to this contact with God. Hence one can state that a person is a soul in a dimension of acting independently of the matter and in the dimension of giving oneself and receiving the other person.While speaking of the deepest experience of God, some Christian mystics mention that it takes place within the essence of the soul or within its centre, which is sometimes called spirit. Since a soul does not have parts, spirit is a counterpart of some specific „acting" of a soul which consists in passive opening towards God\u27s action. Man experiences God in spirit. Such experience is something more than faith in God\u27s presence within us. In spirit man feels God\u27s presence. For Carmelite mystics, such moments are man\u27s highest personal acts. Therefore one can say that a person fully expresses oneself just in this passive capability to open to this contact with God. Hence one can state that a person is a soul in a dimension of acting independently of the matter and in the dimension of giving oneself and receiving the other person
Mieczysław Jagłowski, Maria Zambrano: anamneza i filozofia poetyckiego zbawienia, Wydawnictwo Adam Marszałek, Wydawnictwo Uniwersytetu Warmińsko-Mazurskiego, Toruń - Olsztyn 2009, ss. 255.
No full textWspółczesne meandry hiszpańskiej myśli filozoficznej są w Polsce bardzo słabo rozpoznane. Brakuje tłumaczeń tekstów, ale i rodzimych opracowań monograficznych. Pewnym wyjątkiem jest dzieło Jose Ortegi y Gasseta - dysponujemy tłumaczeniem kilku jego książek, kilkunastu artykułów oraz licznymi opracowaniami jego myśli. Trud przybliżenia polskiemu czytelnikowi wielu interesujących tropów kreślonych przez współczesnych myślicieli hiszpańskich podejmuje od wielu lat m.in. Mieczysław Jagłowski, profesor filozofii Uniwersytetu Warmińsko-Mazurskiego w Olsztynie
Katharina Bahlmann, Konnen Kunstwerke ein Antlitz haben?, Passagen Verlag, Wien 2008, ss. 157.
No full text„Panie Profesorze Levinas, czy widziałby Pan w obliteracji Sacha\u27y Sosno dzieło odkupienia sztuki względem etycznego wymagania, dzieło tego zamiaru, być może błędnego, a mianowicie pragnienia \u27ofiarowania twarzy rzeczom\u27, według wyrażenia, jakiego użył Pan w Trudnej wolności?" Takie oto pytanie Fransoise Armengaud stawia Emmanuelowi Levinasowi, rozpoczynając z nim rozmowę, której treścią miało być rozumienie sztuki i w której punktem odniesienia były prace Sosno. Odpowiedź Levinasa zdaje się być niezwykle zdecydowana, a nawet gwałtowna: „Pani mówi «odkupić», jak gdyby chodziło tu o grzech! Zupełnie się z tym nie zgadzam. Co do wyrażenia «sztuka, która daje twarz rzeczom», dla mnie nie powinna ona wypowiadać jakiejkolwiek idolatrii. Przeciwnie, chciałem w ten sposób mówić o nadaniu materii życia przez sztukę
Człowiek wobec wartości i samotności. Sprawozdanie z IV Międzyuczelnianego Seminarium Naukowego z cyklu „Dziedzictwo współczesnej etyki" (Kraków, 1 czerwca 2010) oraz II Ogólnopolskiej Konferencji Monoseologicznej (Toruń, 10- 11 czerwca 2010).
No full textZakład Filozofii Chrześcijańskiej Wydziału Teologicznego UAM w Poznaniu współorganizował w 2010 roku dwie interesujące ogólnopolskie konferencje naukowe. Pierwsza z nich dotyczyła aksjologicznego ugruntowania etyki, a druga postawiła w centrum konferencyjnych namysłów temat człowieka żyjącego pomiędzy biegunem samotności i wspólnoty. Oba zagadnienia tylko pozornie są od siebie odległe i tematycznie rozbieżne. Bycie człowieka wobec wartości ujawnia wszak swoje współrzędne, które można określić jako: samotność/wspólnotowość. Samotność człowieka wobec odrzucanych przez wspólnotę wartości, wspólnotowe zapośredniczenie stosunku człowieka do moralnego dobra czy do prawdy, momenty samotności i wspólnotowości w kształtowaniu się etosu człowieka to tylko wybrane przykłady na zbieganie się tematyki aksjologicznej z zagadnieniami monoseologicznymi
Dariusz Czaja, Anatomia duszy. Figury wyobraźni i gry, Wydawnictwo Uniwersytetu Jagiellońskiego, Kraków 2005, ss. 476.
No full textZawsze dobrze jest wiedzieć, o czym mówimy. Ale w wypadku duszy sprawa się komplikuje. Jak mówi autor, trudno zrekonstruować językowo-kulturową wiedzę zawartą w potocznych sposobach mówienia o duszy, w zwyczajowych, intuicyjnych, nawykowych jej artykulacjach. Z drobiazgowych, ale systematycznie prowadzonych analiz językowych, powstało niezwykle ciekawe studium antropologiczne, ukazujące współczesną sytuację tego, co stało się z duszą w mentalności współczesnej
Karla Rahnera koncepcja duszy ludzkiej. Poglądy - kontrowersje – kontynuacje.
Full text linkAt the heart of Karl Rahner\u27s theological thought lies the relationship between spirit and matter, and his reflection on the soul should be read in this broad context. Since both spirit and matter have their origins in the same Creator, they are both mutually subjected to each other in such a way that matter is directed towards spirit. The qualitative elevation of matter is possible thanks to its active self-transcendence. Though this self-transcendence of matter results from its own dynamic activity, by no means does it happen by the power of its own nature. The driving force behind it, working \u27from within it\u27, comes from the creative power of God, who alone is the primal cause of every being. By constructing this concept, Rahner hopes to avert a danger of falling into a trap of anthropological dualism, in which the substantial unity of man gives way to a blend of two distinct elements. He also avoids the anthropomorphism of the Creator\u27s acts, which would mean a reduction of God to a mythological demiurg, who merely perfects those beings that had already been created. Rahner\u27s concept was widely discussed in academic circles, and criticised by some scholars. Despite his unambiguous declarations of adherence to classical metaphysics and the Magisterium of the Catholic Church, some ascribe him the idea of spiritualization of the matter; an idea which would be tantamount to a kind of ontological monism. Moreover, Rahner appears to combine the activities of the primal cause with the secondary ones. Some alternative concepts, while taking into account Rahner\u27s basic proposals, seek to avoid the above mentioned problems by reducing the time gap between the fundamental teachings about the Creation: creatio originalis and creatio continua. Thus the acceptance of the theory of God\u27s direct activity does not necessarily lead to his unacceptable anthropomorphism.At the heart of Karl Rahner\u27s theological thought lies the relationship between spirit and matter, and his reflection on the soul should be read in this broad context. Since both spirit and matter have their origins in the same Creator, they are both mutually subjected to each other in such a way that matter is directed towards spirit. The qualitative elevation of matter is possible thanks to its active self-transcendence. Though this self-transcendence of matter results from its own dynamic activity, by no means does it happen by the power of its own nature. The driving force behind it, working \u27from within it\u27, comes from the creative power of God, who alone is the primal cause of every being. By constructing this concept, Rahner hopes to avert a danger of falling into a trap of anthropological dualism, in which the substantial unity of man gives way to a blend of two distinct elements. He also avoids the anthropomorphism of the Creator\u27s acts, which would mean a reduction of God to a mythological demiurg, who merely perfects those beings that had already been created. Rahner\u27s concept was widely discussed in academic circles, and criticised by some scholars. Despite his unambiguous declarations of adherence to classical metaphysics and the Magisterium of the Catholic Church, some ascribe him the idea of spiritualization of the matter; an idea which would be tantamount to a kind of ontological monism. Moreover, Rahner appears to combine the activities of the primal cause with the secondary ones. Some alternative concepts, while taking into account Rahner\u27s basic proposals, seek to avoid the above mentioned problems by reducing the time gap between the fundamental teachings about the Creation: creatio originalis and creatio continua. Thus the acceptance of the theory of God\u27s direct activity does not necessarily lead to his unacceptable anthropomorphism
Problem „nietoperza Nagel\u27a" w argumentacji Johna Hicka i Paula M. Churchlanda.
Full text linkThe article tries to show the relations between P. M. Churchland\u27s and J. Hick\u27s reference to T. Nagel\u27s „bat argument" and is based on Nagel\u27s, Mortal questions, Chuchralnd\u27s The Engine of Reason, the Seat of the Soul. A Philosophical Journey into the Brain and J. Hick\u27s The New Frontier of Religion and Science. Religious experience, neuroscience and the transcendent. The clue is that Churchland and Hick beg the main point of the Nagel\u27s argument about the difference between mind and brain. Churchland agrees with Nagel in assuming of the self and only self knowledge about mind states. But the former author and Hick misunderstand that indeed Nagel argues that it is still impossible to identify subjective states as objective. Moreover, Hick avoids Churchland\u27s counter-argument. Therefore, not all of the dispute concerns the same problem.The article tries to show the relations between P. M. Churchland\u27s and J. Hick\u27s reference to T. Nagel\u27s „bat argument" and is based on Nagel\u27s, Mortal questions, Chuchralnd\u27s The Engine of Reason, the Seat of the Soul. A Philosophical Journey into the Brain and J. Hick\u27s The New Frontier of Religion and Science. Religious experience, neuroscience and the transcendent. The clue is that Churchland and Hick beg the main point of the Nagel\u27s argument about the difference between mind and brain. Churchland agrees with Nagel in assuming of the self and only self knowledge about mind states. But the former author and Hick misunderstand that indeed Nagel argues that it is still impossible to identify subjective states as objective. Moreover, Hick avoids Churchland\u27s counter-argument. Therefore, not all of the dispute concerns the same problem
Awicenna wobec nieśmiertelności, preegzystencji i wędrówki dusz. Analiza De Anima, V, 3-4.
Full text linkWritten probably between 1021-1024 the treatise on soul, known as Liber de Anima or Liber Sextus de Naturalibus, is one of the most popular works of Avicenna in the Middle Ages. It constitutes an original synthesis of the science of the soul, maintained in the peripatetic and neo- Platonic spirit. In book V Avicenna opposes pre-existence and the transmigration of souls. He provides numerous arguments in favour of the immortality of the soul. In this way he breaks away from the typically Greek understanding of the problem of soul. The basis of argumentation for the immortality of the soul is its unity with the body treated as accident. The treatise on soul was received with kindness and interest by scholastics, particularly by Albert the Great. It includes ideas characteristic for Avicenna ideas, for example the story about the Flying Man resembling Cartesian cogito.Written probably between 1021-1024 the treatise on soul, known as Liber de Anima or Liber Sextus de Naturalibus, is one of the most popular works of Avicenna in the Middle Ages. It constitutes an original synthesis of the science of the soul, maintained in the peripatetic and neo- Platonic spirit. In book V Avicenna opposes pre-existence and the transmigration of souls. He provides numerous arguments in favour of the immortality of the soul. In this way he breaks away from the typically Greek understanding of the problem of soul. The basis of argumentation for the immortality of the soul is its unity with the body treated as accident. The treatise on soul was received with kindness and interest by scholastics, particularly by Albert the Great. It includes ideas characteristic for Avicenna ideas, for example the story about the Flying Man resembling Cartesian cogito
Gianfranco Ravasi, Krótka historia duszy, tłum. A. Wojnowski, Salwator, Kraków 2008, ss. 369.
No full textZa św. Tomaszem z Akwinu Ravasi zdaje sobie sprawę, że „rzeczywistość duszy można osiągnąć jedynie z wielkim trudem. dzięki gorliwemu i subtelnemu dociekaniu, ponieważ poznanie tego, czym jest dusza, jest w najwyższym stopniu trudne" (s. 17)