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Egzystencja jako pytanie wiary: Tillicha egzystencjalna reorientacja argumentów na istnienie Boga
No full textThrough a close reading of Paul Tillich this article argues that the human being asks questions because its existence is a question, pensive concern with the meaning of its own being. A chief task, then, is to explicate the impossibility of absolute despair and absolute apathy. Even despair and doubt witness to a concern with meaning insofar as it mourns its absence. In this respect, every person has a `god,' namely something regarded as holy, something concerning the individual ultimately or, in Tillich's terms, an object of ultimate concern. Even the atheist who dedicates her life to refuting belief in God testifies to this as her ultimate concern. Ultimate concern is thus Tillich's definition of faith: subjection to the holy. The author convincingly shows that faith, the question of and ultimate concern with the holy, is the primary phenomenon constituting human existence as a human person. Faith is the condition of personhood.Artykuł prezentuje podejście Paula Tillicha do kwestii wiary w Boga. Nie jest to ujęcie apologetyczne, ale takie, które sytuuje ją na poziomie egzystencji każdej istoty ludzkiej. Autor dowodzi, iż pojęcie wiary, Boga, pytania i troski tworzą wspólny horyzont rozumienia osoby ludzkiej. Człowiek jest istotą stawiającą pytania, włączając w to pytanie o Boga i świętość. Jego istotą jest wierzyć, ale wiarą popadającą ciągle w niepewność, ale także zaufanie, powierzenie się Tajemnicy. Każda osoba jest ukonstytuowana przez wiarę, fenomen odsłaniający egzystencję, jako przeżywająca pytanie. Artykuł przekonująco dowodzi, iż wspomniane wymiary dotyczą ostatecznych i nieredukowalnych aspektów ludzkiej istoty
Going Beyond Counting First Authors in Author Co-citation Analysis
Get PDFThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Existence as the Question of Faith: Tillich's Existential Reorientation of the Arguments for God's Existence
No full textArtykuł prezentuje podejście Paula Tillicha do kwestii wiary w Boga. Nie jest to ujęcie apologetyczne, ale takie, które sytuuje ją na poziomie egzystencji każdej istoty ludzkiej. Autor dowodzi, iż pojęcie wiary, Boga, pytania i troski tworzą wspólny horyzont rozumienia osoby ludzkiej. Człowiek jest istotą stawiającą pytania, włączając w to pytanie o Boga i świętość. Jego istotą jest wierzyć, ale wiarą popadającą ciągle w niepewność, ale także zaufanie, powierzenie się Tajemnicy. Każda osoba jest ukonstytuowana przez wiarę, fenomen odsłaniający egzystencję, jako przeżywająca pytanie. Artykuł przekonująco dowodzi, iż wspomniane wymiary dotyczą ostatecznych i nieredukowalnych aspektów ludzkiej istoty.Through a close reading of Paul Tillich this article argues that the human being asks questions because its existence is a question, pensive concern with the meaning of its own being. A chief task, then, is to explicate the impossibility of absolute despair and absolute apathy. Even despair and doubt witness to a concern with meaning insofar as it mourns its absence. In this respect, every person has a `god,' namely something regarded as holy, something concerning the individual ultimately or, in Tillich's terms, an object of ultimate concern. Even the atheist who dedicates her life to refuting belief in God testifies to this as her ultimate concern. Ultimate concern is thus Tillich's definition of faith: subjection to the holy. The author convincingly shows that faith, the question of and ultimate concern with the holy, is the primary phenomenon constituting human existence as a human person. Faith is the condition of personhood
Variations on the Author
Get PDF“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
Appropriate Similarity Measures for Author Cocitation Analysis
Get PDFWe provide a number of new insights into the methodological discussion about author cocitation analysis. We first argue that the use of the Pearson correlation for measuring the similarity between authors’ cocitation profiles is not very satisfactory. We then discuss what kind of similarity measures may be used as an alternative to the Pearson correlation. We consider three similarity measures in particular. One is the well-known cosine. The other two similarity measures have not been used before in the bibliometric literature. Finally, we show by means of an example that our findings have a high practical relevance.information science;Pearson correlation;cosine;similarity measure;author cocitation analysis
A PHILOSOPHICAL CHRISTOLOGY OF XAVIER TILLIETTE : Revelation as Kenotic and Reason as Ecstatic
No full textThis study has two aims: 1) to provide a concrete instance of how revelation critiques and enlarges philosophy, of how faith dictates to reason, and 2) to draft an outline of a philosophical christology that would fall squarely within the confines of Xavier Tilliette’s own operative principles. Consequently, if revelation is kenotic, then philosophy must also sketch a general ontology that is also kenotic. In other words, if revelation critiques and enlarges philosophy, then kenosis is not exceptional but paradigmatic and so philosophical ontology and philosophical theology must be kenotic all the way down. This article is an attempt to sketch the latter, i.e. a thoroughly kenotic philosophical theology.Cette recherche poursuit un double but : 1) montrer, à travers un exemple concret, comment la révélation critique et élargit l’horizon de la philosophie, comment la foi dicte à la raison, et 2) présenter comme en esquisse une christologie philosophique entièrement conforme aux paramètres des principes opératoires de Xavier Tilliette. Par conséquent, si la révélation est kénotique, la philosophie devra aussi penser une ontologie générale qui soit également kénotique. En d’autres termes, si la révélation critique et élargit la philosophie, la kénose ne sera pas exceptionnelle mais paradigmatique, et alors l’ontologie philosophique et la théologie philosophique devront se faire kénotiques en profondeur. Cet article tente de réaliser une esquisse de cette dernière, c’est-à-dire d’une théologie profondément kénotique et philosophique
Paul Tillich on Question and Answer: The Method of Correlation or From Existential Phenomenology to the Meaning of Being
Get PDFThis essay is an attempt to reconstruct Paul Tillich’s argument that existential philosophy is not adequate to answer the question, i.e. the problem, of the human situation because mere existentialism, consisting of a phenomenological description of the human predicament, serves as a departure point for ontology only. Only revelation can provide a sufficient “essentialist” response to this problem. Tillich is also an Augustinian rather than a Thomist. As such, he finds the human connection to God within the soul rather than positing God as an object, e.g. as a first or final cause, outside the soul. This Augustinian principle grounds the possibility of truth for Tillich, which is, arguably, the decisive point of his theology. The emphasis throughout his work that God is not a being is but one lucid example of his rejection of Thomism as well as his general rejection of God as a supernatural, that is, transcendent or externally located being. This distinction precludes any proofs for God’s existence for Tillich, which must thus be a matter of revelation. God is either immediately present to the soul rather than inferred or not at all. Accordingly, this essay will show how, given this Tillichian foundation, God can be first both with respect to the order of being and of knowledge.This essay is an attempt to reconstruct Paul Tillich’s argument that existential philosophy is not adequate to answer the question, i.e. the problem, of the human situation because mere existentialism, consisting of a phenomenological description of the human predicament, serves as a departure point for ontology only. Only revelation can provide a sufficient “essentialist” response to this problem. Tillich is also an Augustinian rather than a Thomist. As such, he finds the human connection to God within the soul rather than positing God as an object, e.g. as a first or final cause, outside the soul. This Augustinian principle grounds the possibility of truth for Tillich, which is, arguably, the decisive point of his theology. The emphasis throughout his work that God is not a being is but one lucid example of his rejection of Thomism as well as his general rejection of God as a supernatural, that is, transcendent or externally located being. This distinction precludes any proofs for God’s existence for Tillich, which must thus be a matter of revelation. God is either immediately present to the soul rather than inferred or not at all. Accordingly, this essay will show how, given this Tillichian foundation, God can be first both with respect to the order of being and of knowledge
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