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1
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Spirituality of man as the ability to express disobedience to the Darwin’s „maximising fitness” rule

100%
Jędraszewski M.
Nauka
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2006
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issue 1
2
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65 Anniversary of the Krakow Curia Trial

100%
Jędraszewski M.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
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2019
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vol. 9
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issue 2
3
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Miłość chrześcijańska według Sørena Kierkegaarda na podstawie jego Czynów milości.

100%
Jędraszewski M.
Filozofia Chrześcijańska
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2014
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vol. 11
95-109
EN
This paper is trying to show that Kierkegaard is not a person who only fears and trembles in front of God but who’s attitudes towards God can be described with terms of love first of all. The author is analyzing different notions of love, which are described by  Kierkegaard.
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Edyta Stein: wiara jako decyzja. Refleksje w świetle Augustyna, Kartezjusza, Husserla, Ingardena i Benedykta XVI.

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Jędraszewski M.
Filozofia Chrześcijańska
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2013
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vol. 10
61-73
EN
There are two components of an act of religious faith: human will and God as truth and the Lord. Stein abandons Husserl’s phenomenological reduction in the definition of human “self” for the sake of the influence of God, who shapes human “self”. She stresses the role of the will besides of the mind. The will decides whether “self” can be shaped by God or not. In this way Stein favors Augustine’s understanding of “self” ascribing to the will the leading role in process of finding truth about “self”.
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Sumienie jako głos przynaglenia, aby czynić dobro - według Karola Wojtyły

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Jędraszewski M.
Zeszyty Naukowe Centrum Badań im. Edyty Stein
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2015
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issue 13/14
13-22
EN
This article presents a conscience as a main moral power responsible for doing good. Author bases here on Karol Wojtyła’s work (his young poems and dramas as well as his teaching as John Paul II). By listening a voice of our conscience, we are capable and eager for doing good, because we are accountable to ourselves, our deep urge, that directs us toward good and could be led by the voice of the Good which shows us a proper path and encourage to leave our previous life – like in Adam Chmielewski, St Brother Albert case – and follow His commandments. It is necessary to revitalize a voice of conscious in modern world in order to maintain an urge to doing good, inherent to every human being.
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„To jest prawda". Droga Edyty Stein do Boga w świetle teologii Hansa Ursa von Balthasara.

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Jędraszewski M.
Filozofia Chrześcijańska
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2011
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vol. 8
61-76
EN
The crucial moment in Edith Stein’s life was the reading of Therese from  Avila’s autobiography in 1921. Having read it, she declared this well-known sentence: Das ist die Wahrheit – „This is truth!”. In the first part the article shows Edith Stein as a person passionately and consequently searching the truth. The second part is an attempt to interpret of what the truth itself is. There is also an analysis of the meaning for Edith Stein of her confession uttered in the moment of her conversion in the light of Hans Urs von Balthasar’s theology (truth as áëçoeaéá and truth as emeth) and in consequence what the essence of her being a theological person was.
7
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Laudation delivered at the Award of Peace Prize to Professor Remi Brague Poznan, 3 X 2015

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Jędraszewski M.
Filozofia Chrześcijańska
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2016
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vol. 13
157-166
8
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Kościół lokalny w dialogu ze światem uniwersyteckim

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Jędraszewski M.
Teologia Praktyczna
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2003
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issue 4
19-32
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Hipostaza, ateista i Sługa Jahwe, czyli trzy koncepcje samotności w filozofii Emmanuela Levinasa.

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Jędraszewski M.
Filozofia Chrześcijańska
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2015
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vol. 12
129-145
PL
Solitude is, to some measure, in the centre of Emmanuel Levinas’s philosophy. Indeed, in each of the three periods of his philosophical path, solitude adopts a different shape. In the first period, Levinas shows us hypostasis as the solitude of the monad, tragically enclosed within itself. In the second period he sketches before our eyes the image of solitude as a transcendental condition of the occurrence of encounter with the Other. Whereas in the third period, he asserts the solitude of the subject who is infinitely responsible for Others. Admittedly, the term “solitude” (la solitude) appears only in the first period of his philosophical quest. In the second period, he designates solitude by the terms “separation” (la séparation), while in the third period he calls it “selfness” (le Soi). Although Levinas uses those three distinct terms, which might suggest completely different realities, they converge precisely in what constitutes the substantial richness of the experience of solitude.
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Benny Levy, Levinas: Dieu et la philosophie, Lagrasse 2009, Verdier poche, s. 473.

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Jędraszewski M.
Filozofia Chrześcijańska
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2009
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vol. 6
157-163
PL
W 1973 roku Levy został osobistym sekretarzem Sartre'a i pozostał nim aż do jego śmierci, czyli do 1980 roku. Dzięki interwencji Sartre'a u prezydenta Giscarda d'Estaing otrzymał obywatelstwo francuskie i mógł wyjść  z  ukrycia.  Po  latach, w książce Le Livre et les livres z 2003 roku, Levy wyznał: Sartre był dla mnie nie tylko ojcem, lecz także starszym bratem...
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Oświecenie i konieczność nowej racjonalności.

100%
Jędraszewski M.
Filozofia Chrześcijańska
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2009
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vol. 6
17-30
EN
The article deals with 18th century Enlightenment and its clearly anti-Christian character. However, it is impossible to understand this period without showing it in the light of Christian enlightenment whose centre is Christ – the Light of the world. On the philosophical-theological plane the most profound synthesis of Christian faith and philosophical logos is to be found in the doctrine of St. Augustine along with its theory of illumination (illuminatio). According to John Paul II, the rejection of Christ in the period of Enlightenment resembles the history of St. Paul, who wasrejected on the Athenian Aeropagus when he started speaking about the risen Christ. This rejection was accomplished for the sake of an independent human reason whose complete autonomy was demanded by Kant, whereas in the philosophy of Voltaire the Enlightenment fully showed its derisively-mocking anti-Christian countenance. According to Voltaire faith should be replaced by an enlightened reason and religion by philosophy. In consequence, deism with its idea of God as the Great Clockmaker was to supplant the Christian faith. As Joseph Ratzinger noted, since theEnlightenment we have paradoxically witnessed a deepening trend of irrationalism and scepticism in the Western culture. That is why already as Benedict XVI he postulates the construction of a new rationality, which means “broadening the horizons of rationality” whose ultimate foundation is Christ-the Logos.  
PL
The article deals with 18th century Enlightenment and its clearly anti-Christian character. However, it is impossible to understand this period without showing it in the light of Christian enlightenment whose centre is Christ – the Light of the world. On the philosophical-theological plane the most profound synthesis of Christian faith and philosophical logos is to be found in the doctrine of St. Augustine along with its theory of illumination (illuminatio). According to John Paul II, the rejection of Christ in the period of Enlightenment resembles the history of St. Paul, who was rejected on the Athenian Aeropagus when he started speaking about the risen Christ. This rejection was accomplished for the sake of an independent human reason whose complete autonomy was demanded by Kant, whereas in the philosophy of Voltaire the Enlightenment fully showed its derisively-mocking anti-Christian countenance. According to Voltaire faith should be replaced byan enlightened reason and religion by philosophy. In consequence, deism with its idea of God as the Great Clockmaker was to supplant the Christian faith. As Joseph Ratzinger noted, since the Enlightenment we have paradoxically witnessed a deepening trend of irrationalism and scepticism in the Western culture. That is why already as Benedict XVI he postulates the construction of a new rationality, which means “broadening the horizons of rationality” whose ultimate foundation is Christ-the Logos.  
12
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Partia komunistyczna walcząca z religią i państwo komunistyczne gwarantujące wolność religijną jako teoretyczne podstawy marksizmu-leninizmu w walce z religią i Kościołem katolickim w krajach realnego socjalizmu

100%
Jędraszewski M.
Poznańskie Studia Teologiczne
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2008
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issue 22
299-318
EN
Marek Jędraszewski in his article The Communist Party fighting with religion and the communist state guaranteeing religious freedom, as theoretic background for Marxism-Leninism in fight against religion and Catholic Church in the countries o f real socialism, presents philosophical and ideological principles, which direct the course of politic of communists states in the battle against religion and Church, especially Catholic Church. The author shows sources of that in antireligious thoughts of the modem Europe: deism of Enlightenment and philosophy of Feuerbach for whom the sole condition of substantial human freedom was appreciation of radical atheism. Next, author presents the Marxist conception of religion as the “opiate of the masses” and “opiate for the masses”. On the end, is presenting Lenin’s distinction between antireligious program of party and worldview neutrality of state, which was the ground for cutthroat war against religion, both in the Soviet Union and other countries of People’s democratic so-called the Ostblock) in the period 1944-1989. Author resemble the main thesis of the Pius XI encyclical Divini Redemptoris from 1939, which shows antihumanistic, furthermore felon face of “godless communism”. The best example giving by the author, for the rightness of popes words, is abatement of the Catholic Church by the communist party in the Poland in the times of Polish People’s Republic. As a conclusion author is citing words of pope John Paul II from encyclical Centesimus annus: “Marxism had promised to uproot the need for God from the human heart, but the results have shown that it is not possible to succeed in this without throwing the heart into turmoil” (CA, 24).
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Uwieczniać się jako gatunek ludzki

100%
Jędraszewski M.
Zeszyty Naukowe Centrum Badań im. Edyty Stein
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2016
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issue 15
49-61
PL
In this article author analyses the value on being itself as a basis and reason for prolongation of the mankind. Against some nihilistic and existentialist philosophers and writers who denied the value of life-giving, author refers to thoughts of Emmanuel Levinas and Remi Brague and shows that, like in the ancient and scholastic philosophy, we can find here the belief that Being is essentially connected with the Good itself. Neitherscience (as well as ideologies it evolves), nor pessimistic overview can give us such a powerful perspective to mankind’s durability and its genuine value as a humanism,strengthened with religious faith, can do.
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Edyta Stein: Wiara jako decyzja

100%
Jędraszewski M.
Zeszyty Naukowe Centrum Badań im. Edyty Stein
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2014
|
issue 11
113-122
EN
In this article the author discusses the problem of faith understood as one’s own choice. Two turning points in Edith Stein’s life that determined her fate are shown: her early atheism and her return into faith. The second part of the text is devoted to Stein’s very essential claim: ‘This is true! ‘, which, in the author’s opinion, has a historical, epistemological as well as metaphysical-religious dimension. In his discussion of the epistemological dimension, the author recalls Descartes’ theory of will, while in his explorations of the metaphysical-religious dimension, he separates the metaphysical (where Stein is juxtaposed with Roman Ingarden) and religious (acknowledgement that Jesus is a Personal Truth) elements. The last part of the text depicts Stein’s divergence from Husserl’s phenomenological reduction, as well as from concepts of absolutely Origin ‘I’, and assigning to God the main role in every activity of the ‘I’. The path that Stein passed – in a matter of understanding of human being – could be described as a path from Husserl to Saint Augustine.
15
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Konieczność przestrzegania „normy personalistycznej" w społeczeństwie informacyjnym

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Jędraszewski M.
Poznańskie Studia Teologiczne
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2009
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issue 23
309-322
EN
Necessity of complying with personalistic norms in the information society „Information society” which is arising now, is becoming a huge cultural and civilization challenge. To avoid threats to this group, which are appearing with more force, personalistic norms must be brought back to the members of this society. Karol Wojty3a touched upon this subject in his books: Love and Responsibility (1960) and The Acting Person (1969). He wrote about being fulfilled as a human being trough the act and about authentic and nonauthentic social attitudes.
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Ludzkie „Ja” w filozofii Emmanuela Levinasa i w Schizofrenii Antoniego Kępińskiego

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Jędraszewski M.
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2017
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vol. 20
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issue 2
7-17
EN
Trust is a significant component of social capital. The notion is also important in economics, and has been investigated by psychologists and sociologists, too. The findings of the latter disciplines may and should be useful not only in economics but also in anthropology and metaphysics, which are able to provide answers to the fundamental questions about the roots of human honesty, confidence and willingness to help. Behind this question there is another one: what is the human Self, which is able to trust in and to provide the necessary support to the Other if needed, and how is it formed? The author of the article answers these questions with reference to the ideas of two eminent contemporary thinkers, Emmanuel Levinas (1906–1995) and Antoni Kępiński (1918–1972). Capturing the consistencies, similarities and differences between Kempiński’s description of the situation of a person with schizophrenia and the anthropological vision of Levinas’ philosophy is possible thanks to a scheme composed of three elements: the Self, the border, and the space-time order and hierarchy of values. If the Other is perceived as someone responsible for the Self, then it gives birth to trust of the Self in the Other, i.e. a strong conviction that the Other will not fail and is utterly honest with regard to the Self. Such a conviction is the foundation on which the Self builds a relationship with the Other. In this way, social capital, which is vital for the further development of society, is created. The capital is interfused by trust being the variable without which it is impossible to explain many economic phenomena.
PL
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17
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Moje dydaktyczne i publikowane inspiracje

63%
Jędraszewski M.
Filozofia Chrześcijańska
|
2015
|
vol. 12
23-26
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