Religia a poszukiwania metafi zyczne współczesnego człowieka

• Authors: MAREK SZULAKIEWICZ

Title variants

EN

Religion and the Metaphysical Search of Modern Man

• Languages of publication: PL

Abstracts

PL

Contemporary post-metaphysical culture undertook the express fi ght against absoluteness and universality by propagating and defending pluralism. It seemed that if instead of the quest for what is universal and absolute there will be almost infi nite magnitude of views, opinions, meanings etc., everybody will fi nd something for himself what will be his own meaning. The loss of the reference to what is absolute and universal led though to the loss of concrete goals, values and meanings. But we cannot “manage diversity” if we lack this reference. What is more, the world becomes closed and limited and it recedes to the static and locked-in state in which admittedly everything is in fl ux, views are being liberally changed, meanings accepted and rejected depending on the moment, but actually everything is motionless in the closed world. If we know all of this and deeply experience the crisis of the meaning of existence that stems from the rejection of metaphysics and from the surrender of culture to the most important questions and to boot fragmentation of reality becomes dangerous and destructive, then the revival of metaphysical thinking becomes the need of our world. The man itself is not enough; neither the culture that tantalises itself with selfsuffi ciency; both of them lose the meaning of their existence. Man cannot indefi nitely recede from the world. On the contrary, he has to place this world within some meaningful order. All these needs are metaphysical. The quest for the foundation of all meaning has been the essence of metaphysics for ages. That is why we experience not only longing for metaphysics but we also enter the way of the search for it. However, before the quest for metaphysics there are metaphysical quests which purpose is to recall questions and to slowly teach the man these questions anew. For we are bonded with the absolute – not necessarily with the “existence of the absolute” but inescapably with “questions about it”.

EN

Contemporary post-metaphysical culture undertook the express fi ght against absoluteness and universality by propagating and defending pluralism. It seemed that if instead of the quest for what is universal and absolute there will be almost infi nite magnitude of views, opinions, meanings etc., everybody will fi nd something for himself what will be his own meaning. The loss of the reference to what is absolute and universal led though to the loss of concrete goals, values and meanings. But we cannot “manage diversity” if we lack this reference. What is more, the world becomes closed and limited and it recedes to the static and locked-in state in which admittedly everything is in fl ux, views are being liberally changed, meanings accepted and rejected depending on the moment, but actually everything is motionless in the closed world. If we know all of this and deeply experience the crisis of the meaning of existence that stems from the rejection of metaphysics and from the surrender of culture to the most important questions and to boot fragmentation of reality becomes dangerous and destructive, then the revival of metaphysical thinking becomes the need of our world. The man itself is not enough; neither the culture that tantalises itself with selfsuffi ciency; both of them lose the meaning of their existence. Man cannot indefi nitely recede from the world. On the contrary, he has to place this world within some meaningful order. All these needs are metaphysical. The quest for the foundation of all meaning has been the essence of metaphysics for ages. That is why we experience not only longing for metaphysics but we also enter the way of the search for it. However, before the quest for metaphysics there are metaphysical quests which purpose is to recall questions and to slowly teach the man these questions anew. For we are bonded with the absolute – not necessarily with the “existence of the absolute” but inescapably with “questions about it”.

Keywords

PL

religia; metafizyka; kultura; człowiek

• Publisher: Uniwersytet im. Adama Mickiewicza w Poznaniu
• Journal: Filozofia Chrześcijańska
• Year: 2018
• Volume: 15
• Pages: 107-128

Dates

published

2018-10-16

Contributors

author

MAREK SZULAKIEWICZ

• Uniwersytet Mikołaja Kopernika Wydział Politologii i Studiów Międzynarodowych

References

• Ajdukiewicz K., Logika pragmatyczna, Warszawa 1965.
• Albert H., Traktat über kritische Vernunft, Tübingen 1991.
• Augustyn, Przeciw akademikom, tłum. K. Augustyniak, Kraków 2007.
• Bergson H., Dwa źródła moralności i religii, tłum. P. Kostyło, Kraków 1993.
• Blondel M., Potrzeba filozofi i chrześcijańskiej, tłum. J. Fenrychowa, „Znak” 7-8 (1990), s. 3-18.
• Bocheński I.M., Ku filozofi cznemu myśleniu. Wprowadzenie do podstawowych pojęć filozoficznych, Warszawa 1986.
• Gigon O., Główne problemy filozofi i starożytnej, tłum. P. Domański, Warszawa 1996.
• Guardini R., Koniec czasów nowożytnych, tłum. Z. Włodkowa, M. Turowicz, J. Bronowicz, Kraków 1969.
• Habermas J., Nachmetaphysisches Denken. Philosophische Aufsätze, Frankfurt am Main 1988.
• Halík T., Drzewo ma jeszcze szansę. Kryzys jako szansa, tłum. A. Babuchowski, Kraków 2010.
• Hegel G.W.F., Wykłady z filozofi i religii, tłum. Ś.F. Nowicki, Warszawa 2006.
• Heidegger M., Co zwie się myśleniem, tłum. J. Mizera, Warszawa 2000.
• Heidegger M., Fenomenologia życia religijnego, tłum. G. Sowiński, Kraków 2002.
• Heschel A.J., Bóg szukający człowieka. Podstawy filozofi i judaizmu, tłum. A. Gorzkowski, Kraków 2007.
• Hick J., Piąty wymiar. Odkrywanie duchowego królestwa, tłum. J. Grzegorczyk, Poznań 2005.
• Hildebrand von D., Koń trojański w mieście Boga, tłum. J. Wocial, Warszawa 2000.
• Jaspers K., Psychologie der Weltanschauungen, Berlin 1919.
• Kołakowski L., Jeśli Boga nie ma, Poznań 1999.
• König F., Chrystus i świat, tłum. H. Kocwa, M. Urbanowa, Kraków 1975.
• Lévinas E., Całość i nieskończoność. Esej o zewnętrzności, tłum. M. Kowalska, Warszawa 1998.
• Lévinas E., Trudna wolność. Eseje o judaizmie, tłum. A. Kuryś, Gdynia 1991.
• Marcel G., Tajemnica bytu, tłum. M. Frankiewicz, Kraków 1995.
• Metaphysik und Religion. Zur Signatur des spätantiken Denkens, Hrsg. T. Kobusch, M. Erler, Leipzig 2002.
• Oko D., Stróż metafi zyki. Katolicko-protestancki spór o fi lozofi ę pierwszą, w: Metafizyka i religia, red. W. Kowalski, T. Obolevitch, Kraków 2006, s. 115-127.
• Ratzinger J., Ku «dojrzałości» wiary w Chrystusa (Homilia podczas Mszy Świętej Pro eligendo Romano Pontifi ce, Watykan, 18 IV 2005), „L’Osservatore Romano” wyd. pol. 26 (2005), nr 6 (274), s. 29-30.
• Scheler M., Problemy religii, tłum. A. Węgrzecki, Kraków 1995.
• Schlick M., Die Wende der Philosophie, „Erkenntnis” nr 1,1930/31, s. 4-11.
• Schmidt J., Teologia fi lozofi czna, tłum. P. Domański, Kęty 2006.
• Sobota D., Narodziny fenomenologii z ducha pytania. Johannes Daubert i fenomenologiczny rozruch, Warszawa 2017.
• Tillich P., Pytanie o Nieuwarunkowane. Pisma z fi lozofi i religii, tłum. J. Zychowicz, Kraków 1994.
• Tresmontant C., Esej o myśli hebrajskiej, tłum. M. Tarnowska, Kraków 1996.
• Weber L., Überwindung der Metaphysik in der Theologie, Herbolzheim 2005.
• Whitehead A.N., Religia w tworzeniu, tłum. A. Szostkiewicz, Kraków 1997.

Identifiers

DOI

10.14746/fc.2018.15.5