Zeszyty Naukowe Centrum Badań im. Edyty Stein
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"Żadna kobieta nie jest tylko kobietą". Edyty Stein teologiczna wizja roli kobiet w Kościele i społeczeństwie
Full text linkThe article analyses Edith Stein’s theological view of women’s role in theChurch and society. First, the phase of her life is presented during which she wrote her essays about women. Second, the methodological question is discussed how we can interpret her works as theological. In the main part her understanding of sexes is presented. Stein describes three levels of a human being. On the first level all people are equal and should therefore have the same political rights and educational opportunities (egalitarianism). On the second level, Stein speaks about difference between women and men in nearly essentialists categories. On the third level, she writes about exceptionality of every person (individualism). It follows that not every woman must have ‘female’ characteristics from the second level. In order to understand her thinking about women, it is very important that her integrate theological and anthropological vision should be taken into consideration
The Reception of the Phenomenon of Edith Stein: „Place of Action: Poland“
No full textThe article shows the processes of reception of the person of Edith Stein in Germany, the Netherlands and Poland. According to the author, this reception could be divided into materials and processes. The first group includes impressions, opinions and interpretations. The second is formed, for instance, by beatification and canonisation documents. The author refers to Walter Benjamin and Hans-George Gadamer showing the dialogical elements of the reception process. Germany became the place where the reception of Edith Stein was the strongest due to its historical situation and the context of the ‘hearing’ of National Socialism as well as the role of the Catholic Church in the Third Reich. An alternative way of reception of Stein is exemplified by the Dutch town of Echt, which offered Edith Stein a few years of relative peace. Biographers have therefore tended to treat it one-sidedly as the first station of her last journey. Poland and the ways of reception of St. Edith Stein in the Polish reality since the 1950s occupy a special place in the paper
Pole eksperymentalne Warthegau. Glossy do pewnych wypowiedzi Edyty Stein
Full text linkOn the basis of fragments selected from the letters written by Edith Stain, an attempt was made to analyse her life in the context of the situation of the Jews in Germany in 1933-1942. The emphasis is put on the preparatory phase of the Nazi conception of Endlösung and on the role of the so-called Warta River Country (Warthegau) in the realisation of this conception. The history of the organisation of the first death camp for the Jews in Chełmno upon Ner is described
Racjonalność filozofii Edyty Stein
Full text linkStarting from Ernst Tugendhat’s discrimination of the ‘dogmatic’ and the‘critical’ motive of Husserl’s epistemology, the author argues that the former leads to anatomistic, analytic theory of ‘pure consciousness’, while the latter needs to be developedby holistic approach, in which the cognitive justification – as Ernest Sosa put it – derivesultimately not from direct obviousness or plausibility alone but from maximum coherencewith all relevant considerations, including all relevant intuitively plausible data. Inthe centre of Edith Stein’s philosophy lies an elaborate theory of sense showing a hierarchicalorder of beings. This seems to involve just the ‘critical’ attitude. Yet, if this is correct,Stein’s understanding of the ‘moments of essence’ as constituting the upper layer ofthe order of sense seems to be a relic of the Husserlian ‘dogmatic’, atomistic motiv
Edyta Stein jako krytyk ontologii fundamentalnej Heideggera
Full text linkWhile Stein truly admired Heidegger, she was nevertheless deeplysceptical of the direction that his philosophy took. What caused such a flattering assessment of Heidegger was primarily, but not exclusively, her reading of Being and Time. In this work,Stein saw the development of the issues that fascinated her for a long time and whichwere for her more important than epistemological studies that dominated Husserl’s research.It was a matter of individual, unique, human existence. Her critical review ofHeidegger\u27s book shows two elements that set the way for the development of a comprehensive,systematic hermeneutical philosophy. The first is the stress on the importance ofthe human community against the domination of das Man. The second component is heraccount of death, in response to Heidegger\u27s description of being-towards-deat
Europa a świadectwo Edyty Stein
Full text linkThis article, written from the legal and constitutional perspective, seeks to explore John Paul II’s reasons that made him announce Edith Stein the co-patroness of Europe. The author begins with recalling prior patrons of Europe that is Saint Benedict and Saint Cyril and Methodius, and juxtaposes it with further pope’s decision to add three saint women to them. It is also an occasion to discuss questions like: woman rights and request for their greater participation in the public sphere, the concept of ‘new feminism’, national and religious issues, ecumenical and interreligious dialogue, Judeo-Christian roots of the Europe, human rights and ‘civilisation of death’ – all related with Edith Stein. The last part of the article is devoted to the reflection on law: the natural and the so-called ‘good law’, as well as its establishment
Niemcy czy Żydzi? Wrocławskie środowisko Edyty Stein
Full text linkThis article is devoted to Edith Stein\u27s background in Breslau. The basic sources are the texts of Edith Stein and Suzane Batzdorf, aided by the author’s own research on the life of the Jewish Community in Wrocławin the 19th and 20th century. The main issue addressed in the paper regards the extent to which Edith Stein’s life was influenced by the Jewish and German societies. Importantly, her education was not religious and her friends along with some family members were secularised. The identity of Breslau\u27s Jews was complex; even though they were not multilingual, yet certainly multicultural, having been Jews and Germans at the same time. This variety was the keynote of Stein’s background. The question therefore should not be formulated as‘Jews or Germans?’ but rather how much Jewish and how much German they were? The answer is as complicated as their complex identity
Edyta Stein: Wiara jako decyzja
Full text linkIn this article the author discusses the problem of faith understood as one’s own choice. Two turning points in Edith Stein’s life that determined her fate are shown: her early atheism and her return into faith. The second part of the text is devoted to Stein’s very essential claim: ‘This is true! ‘, which, in the author’s opinion, has a historical, epistemological as well as metaphysical-religious dimension. In his discussion of the epistemological dimension, the author recalls Descartes’ theory of will, while in his explorations of the metaphysical-religious dimension, he separates the metaphysical (where Stein is juxtaposed with Roman Ingarden) and religious (acknowledgement that Jesus is a Personal Truth) elements. The last part of the text depicts Stein’s divergence from Husserl’s phenomenological reduction, as well as from concepts of absolutely Origin ‘I’, and assigning to God the main role in every activity of the ‘I’. The path that Stein passed – in a matter of understanding of human being – could be described as a path from Husserl to Saint Augustine
Odwaga świadomości. O francuskiej recepcji Edyty Stein
Full text linkIn the 1930s, Edith Steinattends a phenomenological conference in Juvisy (where she meets Jacques Maritain), therebyentering the French intellectual world. Stein knows French: she is interested in the Carmel in France, including the Carmelites of Compiegne, whom remind her of the death of expiatory sacrifice. And yet the position of Stein and her ideas in the French humanistics is problematic. The current principle of secularism certainly constitutes a resistance to the adoption of Stein’s works in France. Moreover, for a long time Stein’s works were neither translated nor published and as consequence the French philosophical world for years could not read and confront her thoughts. The reception of her works has been recently changing. Perhaps Stein, being a Jew and a German woman, aids a multireligious, multicultural and secularised society
Edyta Stein w Rosji
Full text linkIn this article a reception of Edith Stein’s philosophy in Russian academic, religious, artistic and medial discourses is presented. The author discusses scholarly elaborations devoted to Stein, her presence in media, libraries and on the Internet. Then, the author analyses the actual state of research, notably feministic and gender approaches, as well as the issue of corporeality, artistic works devoted to Stein and the contents of information services and websites