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Estetyka poza estetyką Wolfganga Welscha

100%
Szocik K.
Estetyka i Krytyka
|
2009
|
issue 15-16
331-334
2
Content available remote

Krytyka epistemicznej funkcji przekonań religijnych w świetle kognitywnych nauk o religii

100%
Szocik K.
Diametros
|
2016
|
issue 50
63-80
PL
Przekonania religijne i religia często interpretowane są z punktu widzenia ich społecznej funkcjonalności i motywowania do kooperacji, jak również przez pryzmat ich domniemanej prawdziwości. Proponuję, aby przekonania religijne i religię interpretować przez pryzmat wiązanej z nimi funkcji psychologicznej. Uważam także, że funkcja prospołeczna, prokooperacyjna jest ich przypadkową i nieistotną domeną, która może funkcjonować w oparciu o pewne mechanizmy właściwe psychologii plemiennej eksponującej granice międzygrupowe. Podkreślam, że odniesienie epistemiczne przekonań religijnych i religii nie jest ich celem. Przekonania te w pewnym sensie uodporniły się na krytykę, gdyż skoncentrowane są na spełnianiu funkcji psychologicznych. W artykule zwracam uwagę na ten kontekst w odniesieniu do kognitywnych nauk o religii.
EN
Religious beliefs and religion are usually interpreted in terms of their social functionality and motivating social cooperation, as well as in terms of their alleged truthfulness. Here I suggest interpreting religious beliefs and religion with regard to their psychological function. I claim that their pro-social function is an accidental property, reducible to some mechanisms of tribal psychology, rather than a feature of religion itself. I emphasize that the epistemic function is not the main function of religious beliefs and religion. These beliefs are in some sense immune to critique due to their merely psychological function. Throughout my paper I refer to the cognitive science of religion.
3

Religia i ateizm w filozofii średniowiecznej

100%
Szocik K.
Studia Philosophiae Christianae
|
2010
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vol. 46
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issue 2
208-218
EN
Medieval Philosophy was shaped by Christian doctrine. The convictions of the existence of God and its influence on the world were not challenged. Atheism, understood as a philosophical vision of the world which denies a possibility of the existence of Christian God i.e. personal and transcendent being, appeared in the Modern Age. However we can indicate at least two thinkers whose systems were in conflict with Christian thought. David of Dinant and Amalric of Bene preached pantheistic views, identifying God with the fullness of reality. Thus they anticipated the modern, initiated by Spinoza, return to the Stoic philosophy of pantheism.
4
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Ateistyczne implikacje anglojęzycznego sensualizmu, empiryzmu i deizmu

100%
Szocik K., Wydział Filozoficzny U. J.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
|
2013
|
vol. 26
EN
This paper shows one of the important philosophical current of modern "resolution of the mind". Philosophical ideas of Locke, Hume and Hobbes were caused modern and contemporary change of paradigm from theistic to atheistic and agnostic.Theistic claims, even if were affirmed by these thinkers, were not consequences of their pfilosophical thesis. Sensualism and materialism, idnicated as natural starting point for philosophy, became ideological basis for period of radical critique of religion and atheism.
5
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Znaczenie religii w ateistycznej filozofii Hegla

100%
Szocik K., Wydział Filozoficzny U. J.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
|
2012
|
vol. 25
EN
Hegel's philosophy of religion is typical for critical philosophy of Enlightenment. Hegel treats about religion as an earlier and less developed form of human mind. Religion is product of culture, society and mythological mind, which is connected with emotions and imagination.
6
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„Liberum arbitrium” w filozofii średniowiecznej w kontekście teorii deterministycznych

100%
Szocik K.
Studia Philosophiae Christianae
|
2014
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vol. 50
|
issue 2
105-123
EN
This paper analyzes the concept of 'liberum arbitrium' in the philosophy of Augustine, Anselm and Thomas Aquinas. It underlines their compatibilist connection between the freedom of choice and deterministic factors. Each of them has defended liberum arbitrium, being aware of the potential difficulties related to God’s influence on human fate.
PL
Artykuł analizuje koncepcje liberum arbitrium w filozofii Augustyna, Anzelma i Tomasza z Akwinu. Wskazuje na kompatybilistyczne łączenie przez nich wolności wyboru z istnieniem czynników deterministycznych. Każdy z nich bronił liberum arbitrium, dostrzegając potencjalne trudności związane z wpływem Boga na losy człowieka.
7

Moral Neutrality of Religion in the Light of Conflicts and Violence in Mediatized World

63%
Szocik K., Wisła-Płonka J.
Social Communication. Online Journal
|
2018
|
issue Special Issue
76-88
EN
Although only seven percent of wars in human history were caused by explicit religious motives – as it is suggested by one estimate – religious beliefs affect human attitude to the world. Especially in the context of the rash of contemporary conflicts and terror attacks which have a stated connection to religious motives, it is important to try to understand the possible religious motivations of such antisocial and dangerous behaviors. There are several different research perspectives on this topic, but none of them by itself offers a sufficient explanation. The purpose of this essay is to show that religious components themselves can be interpreted as morally neutral, and that their supposed impact on behavioral patterns can, in fact, be attributed to non-religious factors. Religion is discussed as cultural phenomenon partially interacting with cognitive and adaptive patterns.
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