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(nie)Obliczalny świat. Z filozoficzno-teologicznych rozważań nad granicami racjonalności

100%
Nadbrzeżny A.
Teologia w Polsce
|
2016
|
vol. 10
|
issue 1
81-93
PL
Teza Rogera Penrose’a o nieobliczalnym (niealgorytmicznym) charakterze ludzkiej świadomości (umysłu), będąca argumentem przeciwko możliwości stworzenia sztucznej inteligencji, może przyczynić się do wzmocnienia poczucia tajemniczości świata. Niezależnie od naszego stosunku do platonizmu matematycznego (zakładającego istnienie obiektywnych pozaczasowych bytów matematycznych) filozofi czna refl eksja brytyjskiego kosmologa stanowi impuls do rozwijania współczesnej teologii w twórczym dialogu z naukami, kierującym się zasadą krytycznej otwartości i wzajemnej dynamicznej wymiany osiągnięć poznawczych.
EN
Contemporary developments in science challenge philosophy and theology much more deeply than it was in the past. Scientifi c research on artifi cial intelligence has brought us the new problems to be solved. So then the question arises: can the computer have a mind like a human? In this interdisciplinary article the author deals with the question of the limits of the rationality. He analyses the range of problems discussed in the fi eld of science, philosophy and theology. He presents Roger Penrose’s idea of a non-computable (non-algorithmic) character of the human consciousness. Because of this basic feature humans are not reducible to the computer. The author takes into consideration the mystery of world and shows its relevance for the theology. Finally, he draws attention to the necessity to develop science-theology dialogue and to elaborate a new discipline called theology of science.
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Papież Słowianin do braci Słowian. Fenomen słów i spotkań.

100%
Nadbrzeżny A.
Teologia w Polsce
|
2012
|
issue 1
101-114
PL
Jan Paweł II (1920–2005) był pierwszym w historii Kościoła papieżem Słowianinem. Od początku pontyfikatu miał świadomość swego szczególnego posłannictwa wobec narodów słowiańskich. Był przekonany, że jego zadaniem jest, aby w naszej epoce na nowo ujawnić i potwierdzić obecność Słowian w Kościele oraz przypomnieć ich wkład w dzieje chrześcijaństwa.
EN
John Paul II (1920–2005) was the first Slavic Pope in the history of the Church. He engaged to play a major role in promoting Slavic nations in Europe. One of his aims was to remind us the creative presence of Slavic Christians in the community of universal Church. In the first part of this paper the author analyses two important documents of papal teaching (encyclical Slavorum apostoli of 1985 and the apostolic letter Euntes in mundum of 1988). The Pope reminded us the dignity and deeper meaning of the Christianisation of the Slavs. He understood this as a grand event in the history of salvation. Describing the mission of St. Cyril and Methodius and the baptism of Kievan Rus, John Paul II called the Slavs to rediscover the spiritual Christian values hidden in their native culture. The Slavic Christians should show Europe a full meaning of ecclesial catholicity and embrace the difficult challenge of meeting diverse cultures and religions. They are called to create unity of the Eastern and Western traditions in the Church and recognize dignity and human rights of every person, nation and culture. They are to overcome ethnic tensions and develop the dynamism of evangelisation. Indirectly the Pope drew attention to the political situation of the world enslaved by communism in Eastern Europe. In the second part of the article the author discusses John Paul II’s meetings with Andrei Sakharov, Mikhail Gorbachev, and Andrei Gromyko. Pope talked to people having different concepts of man, politics, history and ethics. Even the toughest audiences he regarded as a pastoral challenge. He believed that Christ was never a threat to man and can become an answer to the toughest questions. In an atmosphere of respect for the speaker, John Paul II strongly defended human dignity and the right of people to freedom of religion.
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