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French atheist spirituality

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EN
The phrase “atheist spirituality” may seem rather paradoxical at first. In practice, both atheists and theists object to it. Atheists would prefer to be called naturalists – in order to emphasize their connection with a specific tradition and interpretation of the world, and avoid being equated only with the denial of theism. They will be willing to deny the existence of any spiritual element, and thus deny the meaningfulness of religious language. It is worth stressing that this does not apply to all atheists. A new form of spirituality suggested by Francophone philosophers concerns first of all the resignation from a faith about a transcendent God, which is substituted with an undefined sacrum (what is holy, is highest) in immanence. New forms of spirituality are becoming a popular alternative to religious spirituality today. However, traditional and new spiritualities should not be treated as separate sets, as they do not necessarily compete with each other. Systems of spiritual development related to specific denominations will always provide inspiration even for atheist spirituality. The latter can indicate that apart from religion, there is also a spirituality that can develop in a person. Nihilism is not the only alternative to religion, as sometimes the defenders of the old religious order try to show. Atheist spirituality can sometimes refer to realities that are rich and enhancing. ------------- Received: 11/05/2020. Reviewed: 20/06/2020. Accepted: 30/06/2020
EN
The notion of religious experience gains its stable place in philosophy as late as in the 19th century. This notion is so broad that it is sometimes difficult to define it in a precise way. This article is devoted to Y. Lacoste’s conception. He is a French philosopher, for whom the notion of religious experience is based on the phenomenon of liturgy. Lacoste proposes a philosophical sense of liturgy, different from the theological one, and a characteristic understanding of the place of liturgy in philosophy. The article reports the conception of experiencing the non-experienceable, to which the phenomenon of liturgy ultimately leads. As a result, Lacoste should be classified as one of the thinkers who draw on the apophatic tradition, i.e. the tradition of acknowledging the limitations of the human mind in knowing and talking about God. The article shows that Lacoste’s method presupposes an existential and personal attitude of man in knowing the reality of God; this method also excludes the possibility of knowing this reality in a purely intellectual and abstract way; and in defining God’s nature it uses antinomy and paradox.
PL
Pojęcie doświadczenia religijnego pojawia się na stałe dopiero w filozofii XIX wieku. Jest to pojęcie doświadczenia religijnego tak szerokie, że czasami bardzo trudne do jasnego określenia. Artykuł niniejszy dotyczy koncepcji francuskiego filozofa religii J.-Y. Lacoste’a, który opiera pojęcie doświadczenia religijnego na fenomenie liturgii. Lacoste proponuje filozoficzne rozumienie liturgii, odmienne od teologicznego oraz swoiste rozumienie miejsca liturgii. Tekst powyższy zdaje sprawę z koncepcji doświadczenia niedoświadczalnego, do którego ostatecznie prowadzi fenomen liturgii. Wskutek tego należy zaliczyć Lacoste’a do myślicieli, którzy nawiązują do tradycji apofatycznej, gdzie podstawowym założeniem tej tradycji jest świadomość granic rozumu człowieka w jego poznawaniu i mówieniu o Bogu. Artykuł ukazuje, że metoda, którą posługuje się Lacoste zakłada egzystencjalną i osobową postawę człowieka wobec poznawanej rzeczywistości Boga, wyklucza możliwość jej poznania w sposób czysto intelektualny i abstrakcyjny, a w określeniu natury Boga posługuje się antynomią i paradoksem.
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