Zeszyty Naukowe Centrum Badań im. Edyty Stein
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Idea Aeternitatis Augusti - początki i kierunek rozwoju
Full text linkAlthough the first unambiguous original proofs of the aeternitas Augusti idea come from the Flavian dynasty, its origin lies in the period of the late Republic and Principate. Aeternitas was a deified abstraction, which expressed the state the emperor could obtain as a result of deification. It was also an attribute of the emperor, the property of his divine nature. Analysis of the places and contexts of the occurrence of the eternity phenomenon with respect to the emperor in preserved sources suggests that the ideas of the state and the emperor’s eternity were complementary and mutually conditioned.The emperor’s aeternitas was declared to emphasize his religious and political role in thestate, in the process of granting him everlastingness. It was discussed in the context ofconcerns about his health and safety, particularly in the context of neutralizing plots toassassinate him, and in the context of the implications to the policy of the throne. Despite the fact that proclaiming the emperor’s aeternitas in the Julio-Claudian dynasty had noofficial character, the number and diversity of its original evidences prove the significantpopularity of this idea in society.
Wieczne Jeruzalem vs ziemski Babilon. Wyobrażenie miasta i conditio humana
Full text linkThe main inquiry of the article is a question of anti-modern and anti-urbanimagery of a 19th century metropolis, that was a reaction to the rapid changes of a moderncity space and culture (both in its physical and spiritual dimension). This imagerywas constructed first and foremost by people, who were attached to tradition, conservativevalues and Christian belief, therefore, the author pays particular attention to theopposition of two, dichotomic urban metaphors: Jerusalem and Babylon, which symbolize not only a materialistic and social sphere of a modern city, but – considered froma perspective of the Christian vision of culture – a condition of human being as well.
Wieczność jako pozaludzka czasoprzestrzeń w światopoglądzie ludowym.
Full text linkIn the magical-religious folk worldview the basic division of time separatedthe temporal time from the eternal time. The first one consists of the cycle of human life where the livelihood of agricultural communities defined by the annual pace of seasonschanges in the nature. The most important dates for a traditional farmer organizationof his work on the farm were marked by holidays and special days devoted toa specific Saint. The eternal time is situated in a completely different dimension. It is theafterlife, “the second world” or “the other world” – a form of the space-time where thespiritual beings exist. From it souls and spirits penetrate into the human world. Theyfulfill specific tasks, voluntarily or recalled by the people who host them during specialmoments of the ritual year
Teoria partycypacji w myśli Grzegorza Palamasa
Full text linkGregory Palamas creates philosophical and theological synthesis, which originates from his own mystical experience of hesychasm. Palamas claims that man can participate in non created, eternal energeiai of God, which are the external activities ofGod’s uosia – essence. Palamas says that all things participate in God, and they are constituted by this participation, they do not, however, participate in His nature, but in Hisactivity. A man participates in God’s eternal activities and in this way can achieve moral and ontic perfectness
Kontekst filozoficzno-antropologiczny funkcjonowania pojęcia czasu w filozofii medycyny: dyskursy nieśmiertelności, teraźniejszości oraz wieczności
Full text linkThis paper gives an overview of three discourses of time in philosophy ofmedicine distinguished by the authors: the discourse of immortality (aiming at an objectiveprolongation of life), the discourse of the present (aiming at the quality of subjectivetemporal experience) and the discourse of eternity (aiming at transgressing the limits oftemporality). Views of renowned representatives of each of these discourses are beingdiscussed, including members of the so-called Polish School of Philosophy of MedicineH. Nusbaum, H. Święcicki), phenomenological psychiatrists (L. Binswanger, V. E. vonGebsattel, E. Straus) as well as some more contemporary authors (Z. Bauman, A. de Grey,A. Szczeklik)
Wieczność jako niezgoda: Stein, Levinas, Ricoeuer
Full text linkSummaryIn this contribution I try to show how E. Stein, E. Levinas and P. Ricoeurexpress their disagreement with Heideggerian conception of being-towards-death and propose their vision of eternity and its experience. The three main images are commented:the death as a discontinuity and condition of a new life, suspension of the time to the resurrection by the other, the intensification of the experience of time.
Ciało, intymność, wieczność. Śladami Józefa Tischnera
Full text linkThe main problem of this article is Jozef Tischner’s thought about the disease, death and mercy. The experience of the disease, which are also experienced Tischner– makes the area of intimacy, so very personal and even closed can be reduced. So arranged the body enters a new area of dialogue – values and meetings, which in the longillness and death radically change their character. Disease and related existential experiencemade a special return in thought Tischner directing them to the mercy of the problemand resuming the problem of death situated in the context of eternity
Dwa pojęcia wieczności i niektóre konsekwencje wynikające z tego rozróżnienia
Full text linkEternity could be considered as both timeless “now” as well as the totalityof infinite time. In Western thought those two notions (or two meanings) coexist fora long time, however their senses, origins and context of functioning are different. Distinctionbetween those two meanings leads us to better comprehension of the very co cept of the eternity, and also provides us an useful tools to solve some classical philosophicalproblems connected with this concept, for example: problems of the eternity of the mathematics truths, eternity of the God or of the world
Konieczność - nieoczywisty wymiar wieczności w koncepcji św. Anzelma z Canterbury
Full text linkThe main aim of this article is to describe and analyze St. Anselm concept of eternity to present a non-obvious dimension of this idea. Because his philosophical andtheological notion of eternity does not involve only – as common sense suggests – the idea of time but also the very concept of necessity. However, this time, it goes far beyond the understanding of the necessity only in logical terms like it was in case of his ontologicalproof for the existence of God
Obecność - doczesne oblicze wieczności
Full text linkEternity is not only an impersonal factor of the world nor the conception that organizes our notion of time. More importantly eternity is presence – interpersonal connection and constancy of being towards one another. Understood in such way, it becomes not so much the eternity that refers to something, but the unfailing, unwaveringpresence of one man towards the other – such presence, that one can rely on. It is “asstrong as death”, but unlike death it raises hope. It is more than present time. Present refer to objects, which in a certain moment last “here and now”. Whereas eternity, as presence, is the expression of people\u27s mutuality. It\u27s icon can be “face” within the meaningof Levinas. It also brings to mind his category of infinity – prior to finitude anddetermining its understanding. Likewise the presence, it is a source concept, as it determinesexperiencing the phenomenon of being a person