Zeszyty Naukowe Centrum Badań im. Edyty Stein
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Edyta Stein,córka narodu żydowskiego
Full text linkThis article discusses the rich relation between Judaism and Christianity, one of the issues addressed by Stein in her intellectual explorations, as well as a matter pivotal in her life. By referring to Stein’s texts, her letters and other documents, as well as a claim made by commentators of her work and life, the author tries to expose numerous falsities and myths that arouse about Stein’s life. Beginning with an overview of Judaic tradition in which Stein grew up, the author then depicts the socio-political situation of Breslau as well as Stein’s family history. Next, C. Rastoin emphasises the moment when Stein recognised the power of Cross and joined the Catholic Church, yet at the same time did not cease to love the Jewish nation or feel a member of it. The last part of the text outlines Israel’s theology as well as a request for Judeo-Christian reconciliation and reciprocal respect
Edith Stein\u27s Ontology - A Phenomenological Approach
No full textStarting from a critique of Husserl’s and Heidegger’s understanding of phenomena, the presented paper undertakes systematically orientated productive approachto some motifs of Stein’s ontology. It is possible to highlight four meaningful points of contact for the presented phenomenological thinking. Stein’s theses culminate in the characterisation of man as a primarily affected, receiving being. This approach has far-reaching consequences for the world and self-understanding of man and can also be of high relevance to modern phenomenology
Wierzyć według Edyty Stein
Full text linkThe author begins with noticing an apparent absence of the problem of faith in the twentieth-century philosophy and its surprising return at the end of this century, notably in Gianni Vattimo’s and Julia Kristeva’s works. By creating a kind of dialogue between Stein’s phenomenology and Kristeva’s psychoanalysis, the author analyses the concept of faith from those two apparently distinct perspectives. In the discussion of Stein’s attitude recalledare her personal experiences as a philosopher along with her claims on faith as a foundation of knowledge of God, supplied by love and acting. From Kristeva’s point of view, far from the former one, the need of faith is a result of specific ‘going beyond oneself’ that is necessary in a process of forming one’s personal identity. While Stein believes in God, Kristeva believes in man
Edith Stein in der deutschen Ernnerungs- und Geschichtspolitik
No full textThe article deals with the representation of Edith Stein in contemporary German historical culture. Being complex, Edith Stein’s biography is demanding to describe. Finding a narrative, which would embrace her whole live in a comprehensible way, is therefore a formidable task. The analysis of her representation in German historical culture has revealed that different groups in the German society use certain images of Stein for their own purpose. They choose a convenient part of her life that best supports the purposes of their specific project, be it a school, clinic, church, et cetera. Thus Edith Stein becomes a quarry in which everybody can find what they need to find
Stein i Heidegger - Dwie Fenomenologie
Full text linkThe main aim of this article is to explain Heidegger’s and Stein’s conception of phenomenology. These analyses provide a basis for an attempt to explain Stein’scritique of Heidegger’s thought. First, I present Heidegger’s phenomenology, which can be described as hermeneutic, that is to say his conception assumes an understanding of being as a fundamental category. Next, I introduce Stein’s personal phenomenology, termed as such because her explorations focus on human being. In the last part of my paper, I show how Stein considers the incompleteness of Heidegger’s analysis of Dasein,death and temporality as the main shortcomings of his thought. Stein accuses Heideggerof saying nothing about the possibility of eternity and takes into account only finite existence.My interpretation is that Stein’s appraisal, in the main, stems from her understanding of phenomenology which differs from Heidegger’s
Phänomenologie des Leibes bei Edith Stein und Hermann Schmitz
Full text linkSteffen Kammler carries out a detailed analysis of phenomenology of thebody contained in Edith Stein’s dissertation On the Problem of Empathy and Hermann Schmitz’s Philosphical System (System der Philosophie), highlighting similarities and deepdifferences in their views. The author shows the relevance of Edith Stein’s philosophical approach to these issues in dialogue with the newest trends in phenomenological studies and reveals the stimulating influence of Stein’s way of thinking about body (Leib) on German phenomenology in the second half of the twentieth century
Pomiędzy fenomenologią religii a mistyką świadectwa. Edyta Stein -versus Max Scheler i Martin Heidegger
Full text linkThis article begins with the presentation of three versions of phenomenology of religion shown as a maieutic turn in phenomenology: in case of Martin Heidegger,a Dasein as an enactment, in case of Max Scheler, a Person as an act. The second part of this work depicts Stein’s way towards God and tries to reconstruct her account of mysticalexperience based on her encounter with the thought of Saint John of the Cross. From a theoretical point of view, Edith Stein’s purpose seems to be limited, yet not in the merits of the case. Testimonial stays the only real way of experiencing God and reporting on His presence.This article begins with the presentation of three versions of phenomenology of religion shown as a maieutic turn in phenomenology: in case of Martin Heidegger,a Dasein as an enactment, in case of Max Scheler, a Person as an act. The second part of this work depicts Stein’s way towards God and tries to reconstruct her account of mysticalexperience based on her encounter with the thought of Saint John of the Cross. From a theoretical point of view, Edith Stein’s purpose seems to be limited, yet not in the merits of the case. Testimonial stays the only real way of experiencing God and reporting on His presence
"Zakład Kołakowskiego" czyli dobro jako stawka w filozoficznej grze o arche.
Full text linkThe article deals with one of the most basic terms in philosophy: arché, the First Prinicple, the Origin of Everything, the source of being, truth, good and beauty. In modern Western philosophy the term is no longer obvious or necessary but it is still present in the so-called traditional, conservative or fundamentalist intellectual currents. One of the most famous contemporary representatives of such a “traditional current” is Leszek Kołakowski. The analysis of his work shows how the idea of good is related to the abovementioned term of arché. The so-called “Kołakowski Bet” is based on Dostoyevsky’s statement from “The Brothers Karamazov”: “If there is no God, everything is permitted”. Kołakowski claims that “if there is no God, it is not possible to properly use such terms as Truth or Good” because there is no general principle, no absolute understanding of the two categories. What is important, Kołakowski does not claim that God exists, he only says that God (who is here understood rather as a philosophical arché than as biblical personal God) can be the necessary condition of the validity of using the above- -mentioned terms: truth and good
Dobra perspektywa. Etyczne i religijne aspekty taktyk wizualności w malarstwie Józefa Czapskiego
Full text linkBeing sensitive to human misery and suffering, Józef Czapski in many respects experienced a loss at various moments of his long life (1896-1993). Czapski was an individual painter who worked alone, keeping away from painters’ schools. He was interested in the problem of depicting other people’s pain. Czapski devised his own visual tactic, always associated with tact and “good perspective”. The artist avoided painting religious pictures and the two which he left behind are not his original visions but copies of the oeuvre created by others. The picture “D’apres Rouault” (1982) shows Christ Mocked. The second painting, “St. John the Baptist” (1997) was inspired by Fra Angelico. A characteristic feature of Czapski’s works is asceticism: moderate means of artistic expression, limited details and the focus on colour
Dobroć uwalniająca z "gry w wartości". O dekonstrukcji myślenia aksjologicznego
Full text linkThe aim of this article is to show that metaphysical level is the core and condition of possibility of axiology. The paper focuses on methodological differentiation concerning two levels: metaphysical and axiological one. The first one is connected with Goodness, which is the essence of values and an atmosphere that precedes every evaluation, while the second one means discourse about values. When metaphysical level with its Goodness is forgotten, axiology changes itself into “game of values”, that arbitrarily builds hierarchy and tries to measure everything. This “game of values” discounts the level of Goodness and functions as a closed area – a system of rules, where there are only pseudo-values (goods), but there is no reference to Goodness. Without taking into consideration the metaphysical (i.e. ethical in Levinasian terminology) level and personal thinking axiology shows itself as a totalitarian construct, which only seems to be interested in Goodness and in fact it is more focused on constructing values. The difference between metaphysics and axiology is described via phenomenological analysis of Enigma of Goodness (the order of metaphysics) and phenomenon of good (the order of axiology)