513 research outputs found
Letter from Colby College
No full textTyped letter from Edith W. Chester of the Department of Biology, Colby College, to Charlotte Michaud, thanking her for an article she wrote.https://digitalcommons.usm.maine.edu/michaud-1922-1938/1036/thumbnail.jp
Edith Stein in the Memory of the City of Wrocław
No full textThe article seeks to explore the role of Edith Stein’s memory in creating the contemporary identity of the city of Wrocław. The author distinguishes between two forms of this memory, that is to say remembrance and symbolic places (lieux de mémoire). The places of remembrance of Edith Stein, who was born in Breslau, are connected with her biography and the time she spend in this city. The symbolic places of the memory of Edith Stein represent the values of her life (such as the European Peace Cross, meticulously analysed by the author). Both forms of memory variously transformed the space of the city in significant landscape
Edith Stein in Russia
No full textIn 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
Edith Stein – Teresa Benedicta of the Cross in the Life and Works of Karol Wojtyła – John Paul II
No full textAutor stara się porównać życie i twórczość Edyty Stein i Karola Wojtyły, oraz ukazać jej postać w nauczaniu Jana Pawła II. Najpierw chodzi o aspekt biograficzny. Następnie zostaje porównane podejście do badań filozoficznych. Wreszcie artykuł ukazuje nauczanie papieża na temat Edyty Stein jako filozofa, męczennicy, mistyczki i wzoru dla kobiet. Następuje to przy okazji jej beatyfikacji, kanonizacji i ogłoszenia
jej patronką Europy.The author compares the life and the works of Edith Stein and Karol Wojtyła, and shows her in the teaching of John Paul II. The first part deals with biographical aspects. After this philosophical researches are compared. Finally the article presents the pope’s teachings about Edith Stein as a philosopher, martyr, mystic and good example for women. This teaching took place on the occasion of beatification, canonization and the declaration of Edith Stein as patron of Europe
Edyta Stein – Teresa Benedykta od Krzyża w życiu w pismach Karola Wojtyły – Jana Pawła II
No full textThe author compares the life and the works of Edith Stein and Karol Wojtyła, and shows her in the teaching of John Paul II. The first part deals with biographical aspects. After this philosophical researches are compared. Finally the article presents the pope’s teachings about Edith Stein as a philosopher, martyr, mystic and good example for women. This teaching took place on the occasion of beatification, canonization and the declaration of Edith Stein as patron of Europe.Autor stara się porównać życie i twórczość Edyty Stein i Karola Wojtyły, oraz ukazać jej postać w nauczaniu Jana Pawła II. Najpierw chodzi o aspekt biograficzny. Następnie zostaje porównane podejście do badań filozoficznych. Wreszcie artykuł ukazuje nauczanie papieża na temat Edyty Stein jako filozofa, męczennicy, mistyczki i wzoru dla kobiet. Następuje to przy okazji jej beatyfikacji, kanonizacji i ogłoszenia jej patronką Europy.
Europe and the Testimony of Edith Stein
No full textThis 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
Phenomenology of the Body (Leib) according to Edith Stein and Hermann Schmitz
No full textSteffen 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
The testimony of the universality of thought: Edith Stein’s letters to Roman Ingarden
No full textThe core of the article constitute the letters that Edith Stein (who later became St. Teresa Benedicta of the Cross) and Roman Ingarden, whom she met in Gottingen, exchanged between 1917 and 1939. When they met they were both students of Edmund Husserl and were among the members of so-called Gottingen Phenomenologists’ Club that was not only of international nature but also accepted females as its members, which was quite an exception in the first two decades of the 20th century. The issues addressed in Stein’s letters to her friend from Poland centered on two aspects: behind-the-scenes functioning of the phenomenologists gathered around their master (Husserl), as well as the inner path in the course of which Stein’s spiritual metamorphosis takes place. It is obvious that with reference to the former issue, the works and the philosophical views of Edmund Husserl served as the source of intellectual inspiration. The young scholar reached beyond them though. Her philosophical achievements as well as her inner development were deeply influenced by another professor of philosophy, Adolf Reinach, thirty four years of age at that time. The latter problematic plane discussed in the letters confirms that “[t]he biography of Edith Stein is one of the most fascinating life stories not only in modern times. It is connected both with the content of her thought as well as with her life path that was bold climbing towards perfection as well as a great transformation; this transformation has been defined both as the grandest and the most complex one since the change that was the part of St Paul’s, or Saul of Tarsus, life” [in: Anna Grzegorczyk, Ponad kulturami. Uniwersalizm Edyty Stein, Poznań 2010, p. 37; own translation]. This duality of thought, seemingly referring to the realms so distant that virtually impossible to combine, become connected by one feature: the author’s universality of thought which points clearly that Edith Stein’s philosophical attitude reaches the intercultural dimension. Consequently, the brilliance of the author and philosopher becomes obvious, and „stems from the unique combination of cognitive passion with transcendent sense” [Ibid, p. 41][email protected] Kardynała Stefana Wyszyńskiego w Warszawie, Wydział Nauk Humanistycznych, Instytut Filologii PolskiejDurczewski J., 1996, Glosy do listów Edyty Stein do Romana Ingardena. (Uwagi i wnioski z materiału edytorskiego), „Acta Universitatis Nicolai Copernici” z. 306, s. 183–199.Garlej B., 2015,Warstwowość dzieła literackiego w ujęciu Romana Ingardena. Koncepcja, rozwinięcie, recepcja, Kraków.Gerl-Falkovitz H.B., 2003, Wprowadzenie, [w:] św. Teresa Benedykta od Krzyża (Stein Edyta), Autoportret z listów, cz. 3: Listy do Romana Ingardena, przeł. M. Klentak-Zabłocka, A. Wajs, Kraków, s. 7–35.Grzegorczyk A., 2010, Ponad kulturami. Uniwersalizm Edyty Stein, Poznań.Ingarden R., 1988, O badaniach filozoficznych Edith Stein, [w:] Stein E., O zagadnieniu wczucia, tłum. D. Gierulanka, Kraków, s. 155–180.Ingarden R., 1988, O dziele literackim. Badania z pogranicza ontologii, teorii języka i filozofii literatury, przeł. M. Turowicz, Warszawa.Kopania J., 2010, Słowo wstępne, [w:] Grzegorczyk A., Ponad kulturami. Uniwersalizm Edyty Stein, Poznań, s. 7–9.Półtawski A., 2001, Realizm fenomenologii. Husserl–Ingarden–Stein–Wojtyła, Toruń.Stein E., 2003, Autoportret z listów, cz. 3: Listy do Romana Ingardena, przeł. M. Klentak-Zabłocka, A. Wajs, Kraków.Stein E., 2000, Dzieje pewnej żydowskiej rodziny, z niem. przeł. I. Adamska, Kraków.Stein E., 1998, Twierdza duchowa, przekł. I. J. Adamska, wstęp A. Grzegorczyk, Poznań.Stein E., 1988, O zagadnieniu wczucia, tłum. D. Gierulanka, Kraków.Stein E., 1982, Pisma, t. I, Kraków.1730532
Edith Stein in the Light of the Icon
No full textIn this article discussed is the phenomenon of icon sui generis and a phenomenon of Edith Stein as anicon. Stein’s philosophy of Light is inscribed into a philosophical lineage of the icon, especially platonic and neoplatonic, what leads to creating an idea of iconic cognition – its foundation is a connection between trace and reflection revealed in an icon which is both a representation and a presence of God. By referring to Stein’s late philosophy as well as her biography the author describes a merge between those two domains which leads to an absolute, iconic cognition and therefore allows presenting Stein as an iconic figure, which power reveals itself in her supernatural emanation. This emanation as well as a symbiosis between cognition and existence creates an essence of Edith Stein’s phenomenon
Edith Stein and Roman Ingarden –Concepts of Man
No full textIn this article the author reconstructs and compares two concepts of man in thoughts of two great phenomenologists – Edith Stein and Roman Ingarden – connectedjoint not only by the intellectual bond but also by great friendship. The paper consists of two parts. First, the author presents Stein’s and Ingarden’s philosophy of man. Suchnotions as: subject, soul, spirit and body, experience, self-experience and activity of will, are shown from two perspectives. By analysing terminology used by both Stein and Ingardenin their works, the author tried to depict an appropriate – according to them –psychophysical constitution of man. While discussing Stein’s concepts, the author demonstratesalso her transition from phenomenology to mystical domain as well as her inspirationof Saint John of the Cross’ and Saint Theresa of Ávila’s works. Ingarden did notenter as firmly as Stein into the mystical domain, yet he opened a path into the Transcendenceby creating a concept of metaphysical qualities
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