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1

AN IDEA OF GUILT

100%
Nawrocki A.
Edukacja Filozoficzna
|
2006
|
issue 43
37-52
EN
In this article criticism of the belief of existential basis of the idea of guilt is presented: the belief that the idea of guilt can exist only owing the existential guilt. Additionally, a hypothesis is presented that it is rather denotation and not ontology that may be the basis or condition of this idea. The author concentrated predominantly on texts by Martin Heidegger and showed stands concerning guilt and donation therein. To justify the presented hypothesis he also addressed the works of Jean-Luc Marion. The issue of condition of the idea of guilt can be viewed in a light that the existential problem may remain detached from donation and the very phenomenology of donation needs to be supplemented with the category of guilt.
2
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Jan Paweł II o odkupieńczym sensie ludzkiego cierpienia aspekt psychologiczny

88%
Kazmierczak Z.
Archeus. Studia z bioetyki i antropologii filozoficznej
|
2012
|
vol. 13
105-121
EN
The article indicates the psychological assumptions and consequences of John Paul II’s teaching on the redemptive meaning of human suffering. Within the frame- work of the clerical ideal of self-overcoming possible psychological results of the pope’s concept are discussed, namely: fear, guilt, low self-esteem, self-hatred. The article is trying to show that John Paul II’s idea of redemptive human suffering makes a conversion to Christianity very difficult. It is suggested that it also tends to justify any unjust or violent situations in life of societies and individuals by seeing them as a positive will of God.
3
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GUILT AND CULPABILITY IN THE LAW OF GREAT MORAVIA

88%
Jáger R.
Konštantínove listy
|
2021
|
vol. 14
|
issue 2
26 - 36
EN
The article describes the forms of guilt and culpability in the so-called normative texts of Great Moravia (Nomocanon, Admonitions to the Rulers and the Judicial Code for the People). The first part of the article describes the parts of the Judicial Code for the People, in which the actions are described, which we could define by modern legal understanding as intentional culpability and negligent culpability. In these provisions there are also indications of a distinction between direct and indirect intentions, and conscious and unconscious negligence. The author of the article considers in the text whether such a distinction of forms of culpability could have existed before the arrival of the Byzantine mission, or whether the distinction is the benefit of Byzantine (Roman) law for the domestic law of Great Moravia. The author also considers how these provisions have been implemented in practice. He points out that the rules in question contained a double sanction: secular and ecclesiastical sanctions, and sought to determine which of those sanctions had been imposed in practical life.
4

GUNTER GRASS BETWEEN SELF THERAPY AND SELF CREATION. (Gunter Grass zwischen Autokreation und Autotherapie)

88%
Kochanowska A.
Kwartalnik Neofilologiczny
|
2010
|
vol. 57
|
issue 4
431-440
EN
Gunter Grass's Book Peeling the Onion created confusion when published in Germany. By writing it the author has revealed that during the Second World War he had been enlisted into the Waffen SS. This is a book oscillating between self therapy and self creation. Grass says he has written an autobiography because he wanted to have the last word, but how should it be understood? On one hand we could assume the reason why Grass has written a book like this was to deal with his past, to get rid of feelings of remorse and guilt that had tormented him. On the other hand it is possible that this book came into being in order to create an image of Grass the way he would like to be seen. This article is an attempt at considering both options.
5
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Hřích světa a naše smíření

75%
Hentschel G.
Studia theologica
|
2005
|
vol. 7
|
issue 3
30-38
EN
The words in Rom 5,12-21 raise the following questions: Did sin come into the world only through one man? Is only the suffering of Jesus Christ relevant for the salvation of all mankind? The traditional view of original sin does not agree with the present exegesis. A couple - not a single man - did sin in Gen 3. The primeval story describes a growth of guilt, which is not inheritable from one generation to another (Ezek 18). A 'social sin' does not contradict today's experience. The Old Testament knows atonement of one's own sins by 'steadfast love' (Prov 16,6), by confession of sin (2 Sam 12,13) and by offering animals (cf. Lev 17,11). The guilt of another person can be atoned by repaying good for evil (1 Sam 24,18), by intercession (Exod 32,11-14), and by the righteousness of a small minority (Gen 18,23-32). Especially important for understanding Jesus Christ is the suffering servant, who 'was wounded for our transgressions' (Isa 53,5). St. Paul knows that his own suffering is relevant for himself (Rom 8,17; 2 Cor 4,10f.; Phil 3,10), as for others (Eph 3,13; Col 1,24; 2 Tim 2,8-10). There exists also a 'social dimension' for atonement.
6

P. RICŒUR O VINE A ODPUSTENÍ

75%
Smreková D.
Filozofia (Philosophy)
|
2013
|
vol. 68
|
issue 9
766 – 778
EN
The paper deals with Ricœur’s conception of forgiveness as related to guilt, which he articulated mainly in his “Memory, history, forgetting”. Forgiveness is paradoxical in itself: while related to something shameful, unjustifiable that one cannot forget, it also, according to Ricœur, gives one an opportunity to forgive. We forgive regardless of our feeling of being offended or humiliated, consequently the act of forgiving is grounded in something transcending mere exchange of forgiveness asked and forgiveness expressed. In his polemics with Jankélévich and Derrida concerning the unconditioned, resp. conditioned character of forgiveness Ricœur tries to decode its ground. The paper tries to shed light on what it means to forgive and why the guilt, even when forgiven, is still remembered, though not in its burdensome and paralyzing form.
7
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TRAGIC SITUATIONS ANALYSIS ON THE EURIPIDES' 'HECUBA', IBSEN'S 'ROSMERSHOLM'AND ASSOULINE'S 'CLIENT' (Sytuacje tragiczne. Próba analizy na podstawie Hekabe Eurypidesa, Rosmersholmu Henryka Ibsena i Klientki Pierre'a Assouline'a)

75%
Glab A.
Analiza i Egzystencja. Czasopismo Filozoficzne
|
2010
|
issue 12
183-201
EN
The article tries to describe and analyze the tragic situations which are central issues of three works of art: Euripides' Hecuba, Ibsen's Rosmersholm and Assouline's Client. The language of describe is language of Max Scheler's phenomenology of tragism. Tragism is present as an objective property of world. The article presents the essence of phenomenology of tragism in reference four conditions: (1) tragic phenomenon occurs only in world of values; (2) tragedy happens only when person is trying to live well and has deep commitments to others, but this commitments may be destroyed by circumstances that person couldn't prevent; (3) tragism happens by virtue of conflict between free will and fatalism; (4) problem with imputing of guilt.
8
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EXPRESSIVISM AND THE NATURALIZATION OF THE LANGUAGE OF MORALS: ON THE FRUITFULNESS OF EVOLUTIONARY PERSPECTIVE IN METAETHICS (Naturalizacja jezyka etycznego w ramach ekspresywizmu, czyli o owocnosci perspektywy ewolucjonistycznej w metaetyce)

63%
Kuzniar A.
Analiza i Egzystencja. Czasopismo Filozoficzne
|
2010
|
issue 12
91-105
EN
Descriptivists' method of naturalizing moral language is neither the only nor the most promising one in metaethics. The paper deals with attempts to combine the expressivistic account of moral concepts with an evolutionary research programme. As Allan Gibbard (1990, p. 70) puts it: 'Normative discussion is part of nature but it does not describe nature'. First, Gibbard's expressivism is outlined against the background of the theory of evolution. Then the Author proceeds to his own metaethical theory according to which, to take but one example, the judgment that 'a' is morally wrong consists of a belief that it is possible to avoid a, a belief that there is a universal property 'P' which 'a' exemplifies, a desire not to actualize 'a', a disposition (1) to desire not to actualize anything that instantiates the property 'P', and a disposition (2) to desire to subject everyone who does 'a' to coercive measures (including punishment). Language thus interpreted is shown to be an opposite tool for negotiating a stable normative consensus; it addresses specific problems of cooperation viewed from the evolutionary perspective. Finally, it is argued that the Author's proposal exhibits some important advantages over Gibbard's theory.
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