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1

„A Bóg pozwolił, by coś takiego się wydarzyło”. Hansa Jonasa teodycea po Holokauście

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Kornacka K.
Kwartalnik Filozoficzny
|
2013
|
vol. 41
|
issue 1
157-172
EN
Hans Jonas, a German-born philosopher of Jewish origin, attempts to explain the silence of God during the Holocaust. In “The Concept of God after Auschwitz: A Jewish Voice”, he constructs a new idea of God to explain His weakness and inertia during the Shoah. God “after Auschwitz” can no longer be seen as the Lord of History, though He is still regarded as good and understandable. He is constantly ‘becoming’, always cares for the world, and suffers with what has been created. He is not able to overcome Evil, for it is Man who is responsible for creation and is the true author of suffering. The article shows the genesis of Jonas’s theosophical views, which are neither new nor original. Medieval Kabbalists presented the idea of Man, the redeemer of a God who is in permanent dialectical tension. The destiny of the cosmos is dependent on morally good or bad human activity. Moreover, Jonas was also influenced by the views of E. Berkovits. In “God, Man and History” Berkovits develops the concept of a free and imperfect man who was given responsibility for the world by God.
2

Ja, Inny i (Nie)obecny. (Idee kabalistyczne w filozofii Boga Emmanuela Levinasa)

100%
Kornacka K.
Kwartalnik Filozoficzny
|
2015
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vol. 43
|
issue 3
81-102
EN
Emmanuel Lévinas is often regarded as incomprehensible. The author shows, however, that the core of his perception of reality consists of relatively clear assumptions of the mystical thought of Kabbalists and Hasidic thinkers. Lévinas claims that the only adequate name of the Godhead is that of Creator. Eventually, He can be called “Infinity” or “Nothingness”. The divine Nothingness, however, is not pantheistically present in the world, for this would imply the lack of any ontic separation between creation and the Godhead. This would inevitably imply radical postulates in the area of ethics, for “the Other” is just where man’s connection with Transcendence is to a certain extent possible. This is because according to the mystical views, God created the world inside Himself, by the means of His auto-negation, which justifies the statement that God left the world. And, since the Absolute has left the world, people can count solely on themselves. As a result, they are obliged to act positively or even heroically in the ethical order. Otherwise, their existence would become an unbearable torment.
3

Kabalistyczna geneza “nowego myślenia” w Gwieździe zbawienia Franza Gasenzweiga

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Kornacka K.
Kwartalnik Filozoficzny
|
2019
|
vol. 47
|
issue 1
91 - 111
EN
The aim of the paper is to describe selected ideas of the Kabbalah that can be clearly seen in The Star of Redemption – the most famous work by Franz Rosenzweig. This contemporary Jewish thinker repeats in his book the kabbalistic concept of time, according to which the past, the present, and the future constitute a kind of temporal continuum. For the past is always having an impact on the present, whereas the future – implying “redemption” – is always being anticipated in the present. Rosenzweig also copies the mystical idea of the female aspect of the Jewish godhead, Shekinah, who – as God’s Glory and Divine Presence – remains in the diaspora together with the wandering children of Israel. Furthermore, the philosopher reformulates some old ethical concepts of the Safedian kabbalists who used to assert that every man should perform the acts called yichudim (denoting unification between the male and female aspects of the Divine) as well as the acts of tikunim ha-olam (repairing the world), transforming positively the ontic realm of reality. The evident presence of these doctrines of the Kabbalah in The Star of Redemption constitutes, the author believes, an insuperable aporia in the thought of Rosenzweig, who also vehemently criticizes – in the very same work – the mystics as disregarding “the world”, since it prevents them from having immediate contact with the divine reality and with the godhead as such.
4

EXISTENTIALISM IN AUSCHWITZ. THE PHILOSOPHICAL IMPLICATIONS OF ELIE WIESEL'S 'NIGHT' (Egzystencjalizm w Auschwitz. Filozoficzne implikacje 'Nocy' Elie'go Wiesela)

100%
Kornacka K.
Kwartalnik Filozoficzny
|
2009
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vol. 37
|
issue 2
83-96
EN
The Holocaust has been the greatest and most intense source of suffering for the Jewish nation in its whole history. This suffering influenced post-war thought and changed the attitudes towards Man and God, Good and Evil. That is why, it seems, modern philosophical thought should be continuously concerned with the horrible events that took place in German concentration camps. The article is based mainly on the text of Elie Wiesel's 'Night', which contains the memoirs of someone who survived the Shoah hell. The philosophical interpretation of Wiesel's war memoirs shows that the ontological reduction of a human being causes the reduction of man's morality and leads to the negation of the idea of God. Nevertheless, this destructive process can be reversed at least in some cases. This is because of the natural human need for transcendence, for the ontological order of the universe, and for being reborn with integrity of soul and body, which constitutes a religious and cultural or just inborn paradigm.
5

Echad i ahawa, ajin i jesz. Wybrane koncepcje kabalistyczne w Gwieździe zbawienia Franza Rosenzweiga

100%
Kornacka K.
Edukacja Filozoficzna
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2019
|
issue 68
83-104
PL
W artykule podjęto próbę opisania kategorii miłości i Nicości, jak również koncepcji Dei absconditi, przedstawionych przez Franza Rosenzweiga w Gwieździe zbawienia. Analiza dzieła pozwoliła na sformułowanie tezy, że konstruując swój system, Rosenzweig wykorzystał najistotniejsze idee oraz poglądy kosmogoniczne i ontologiczne wyrażane wcześniej przez żydowskich mistyków, a zwłaszcza przez myślicieli reprezentujących kabałę zoharyczną i szkołę luriańską.
EN
The aim of the paper is to describe the categories of love and Nothingness as well as the idea of Deus absconditus, which are presented in The Star of Redemption by Franz Rosenzweig. The analysis of the philosopher’s major work makes it possible to formulate a thesis that Rosenzweig adopted the central cosmogonic and ontological concepts of Jewish mystics – especially the representatives of the Zoharic Kabbalah and the Lurianic school – while constructing his own “star-system”.
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