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Ks. Franciszek Drączkowski, "Agape" w pismach Klemensa Aleksandryjskiego, Pelplin - Lublin 1980, ss. 149

100%
Wolak H.
Vox Patrum
|
1981
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vol. 1
77-79
2

Patterns and Representations of Shakespearean Love: Hubris, Infatuation, Agape in Hamlet

99%
Foghel B.
Gender Studies
|
2012
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vol. 11
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issue 1
38-50
EN
The more conceptually elusive love has proven to be, the more it has whetted humanity’s appetite to try to narrow it down. Could one say that Shakespeare is one of the few personalities that managed not only to exemplify almost all recurrent patterns of love, but also to recreate them, in his case, within his plays? Is love weak, or is it so strong that it gives life to a character, only to overwhelm and destroy him/her later? Are there any archetypal emotional stages, or is it a fiery combustion? These are all questions which this paper will attempt to discuss with regard to Hamlet.
3
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Sjednocení s Bohem v zrcadle literárních a myšlenkových struktur Janova evangelia

99%
Peroutka D.
Studia theologica
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2021
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issue 2
1-17
EN
The literary approach used in the Gospel according to John expresses a unique way of thinking which also expresses or grasps the deep essence of Christian spiritual life. The present essay describes some typical shapes of Johannine literary expression as they are related to what may be called "union with God" in the sense of "mutual immanence" (Dodd). The examined textual structures, such as chiasm, concentric scheme, or "I am" sentences, reflect not only Christ’s divine being and his descent/ascent, but also – and most importantly – the disciple’s participation in such realties. The main contribution offered in the paper is, however, an exploration of the form of "double comparison" (e.g. "as I live because of the Father, so the one who feeds on me will live because of me", 6:57) in the context of the "spiral" pattern of Johannine speeches – and a further application of this depicted union to the topic of communitarian agape.
4
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Výrazy pro lásku v Septuagintě a Novém zákoně

85%
Černušková V.
Studia theologica
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2014
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vol. 4
1-40
EN
Along with the previous article “Three Levels of Love in the Greek? Words of Love in Non-Christian writers and the Church Fathers,” published in ST 16,1 (2014), this paper provides a comparison between the semantic situation of classical Greek, the language of the Church Fathers and Biblical Greek. It specifically demonstrates that no (threefold) hierarchy of the terms of love has existed in any period. A comprehensive view of the wide spectrum of Biblical words for love is presented (it is not limited to agapan, philein, eran, stergein and related terms), and the usage of words of love in the Septuagint translations from the Hebrew and the New Testament is contrasted with the Septuagint books written in Greek.
5

On Compassion: The Good Beyond Values

71%
Heikkerö T.
Dialogue and Universalism
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2017
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issue 4
189-201
EN
This paper is a dialogue that considers compassion as a grounding for ethics. Its ap-proach is thematic but it draws significantly from Arthur Schopenhauer’s account of compassion (Mitleid). In Schopenhauer’s thought, values (Werthe) are functions of a subject’s willing and therefore inevitably tied to an ego-centric viewpoint. Real ethics needs to find a good beyond subjective valuations. Schopenhauer finds an ethical phe-nomenon beyond values in Mitleid, “suffering-together,” compassion. Compassion is a pre-reflective benevolent feeling toward another’s suffering. Compassion can occur only if the ego-world duality is overcome at least to some extent. In this way compas-sion is a metaphysical sentiment.
6
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Philia and Social Ethics

71%
Cowley C.
Forum Philosophicum
|
2009
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vol. 14
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issue 1
17-37
EN
Benedict XVI's first encyclical, Deus Caritas Est, treated the different characteristics of human love and their expression. The first section discusses eros and the second shows how agape provides the essential framework for Catholic charitable organisations. I will be arguing that by omitting any reflection on the role of philia, he missed a significant opportunity to retrieve an important part of the Tradition and expand our usual understanding of the elements of social ethics. Part I briefly gives the background of Benedict's non-use of philia in his encyclical and indicates the basis for the view that philia has no place in Christian social ethics. The favoured approach is that of agape. Part II presents Thomas Aquinas' view of friendship and how it might counter the shortcomings identified by the authors in Part I. Part III applies his view of friendship to the key principles in Catholic social teaching of solidarity and preferential option for the poor. Part IV concludes with some general summary remarks.
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