Search results

1

The influence of Gnosticism and Manichaeism on Priscillianist doctrine, basing on Priscillianist and anti-Priscillianist sources

100%

Sordyl K.

Theological Research. A Journal of Systematic Theology

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2015

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vol. 3

75-90

EN

The aim of this article is to discuss how the Priscilliann’s thought corresponds to Gnostic-Manichaean doctrine. There is no doubt that Priscillian in his writings presents himself as an expert on various heterodox movements of his time. The true sources of Priscillianism need to be sought at the metaphysical level.

2

Przekroczyć dualizm. Dialog gnostycyzmu i buddyzmu zen w twórczości Czesława Miłosza na przykładzie Dalszych okolic

100%

Brenskott K.

Zagadnienia Rodzajów Literackich

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2018

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vol. 61

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issue 1(125)

53-66

EN

This work is dedicated to the dialogue of two religious traditions in the work of Czesław Miłosz. It is an attempt to answer the question of relations between Gnosticism and Zen, and their role in Dalsze okolice, but also throughout Miłosz’s poetry. These two different types of spiritual experience, both reaching beyond the Christian view, are united in the work of Czesław Miłosz under the category of “internal dialogicality”, and — central to each — the issue of duality of subject and object of cognition. Milosz’s conflict between Gnosticism highlighting the problem of alienation in the world of nature and the Zen mind which is trying to cross this alienation, turns out to be an interesting example of dialogue between Western and Eastern philosophy. The dichotomous strucutre of this work allows the author to elaborate on the theoretical model of these relations, and then with the help of it, interpret the poetry of Czesław Miłosz.

3

Berdyaev: Freedom Against the Objectified World

88%

Styczyński M.

Przegląd Humanistyczny

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2016

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vol. 60(2 (453))

41-47

PL

This paper is a contribution to the constantly increasing Polish interest in Russian thought, especially in Nicolas Berdyaev’s philosophy. It starts with a short synthesis of his philosophy. The differences between the Western way of thinking and Russian religious thinking are mentioned in passing. Berdyaev’s existential personalism, which from the sociological point of view can be described as freedom from the world, is dealt with. The thinker contrasts persons and their activities with the objectified world and emphasizes the existential strangeness of the person in the world of culture bound by different determining factors.

4

Gnoza Judasza

88%

Jocz A.

Slavia Meridionalis

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2017

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vol. 17

EN

The Judas gnosis A review of the new monograph in Slavic cultural studies: Ewelina Drzewiecka, Herezja Judasza w kulturze (po)nowoczesnej. Studium przypadku, Kraków: Universitas, 2016. Gnoza Judasza Recenzja nowej monografii z zakresu kulturoznawstwa slawistycznego: Ewelina Drzewiecka, Herezja Judasza w kulturze (po)nowoczesnej. Studium przypadku, Kraków: Universitas, 2016.

5

“Prisoners of the Earth, come out”: Links and Parallels between William Burroughs’s Writing and Gnostic Thought

88%

Białkowska A.

Anglica Wratislaviensia

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2018

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issue 56

23 - 34

EN

William Burroughs’s works are rarely read in relation to any religious context. I would like to present a correspondence between the vision that emerges from his Nova Trilogy and some of the most popular Gnostic ideas. In the cut-up trilogy, mankind is left alone, trapped in a hostile cosmos ruled by antihuman forces. Through the manipulation of words and images, Demiurge-like agents spread their control over an illusory reality. Like Gnostics, Burroughs envisions the physical world, and also the body, as a prison to the transcendent spirit. To him, one way of escape is through cut-ups. The writer shows that by breaking away from arbitrary notions and a routine mode of thinking, one can attain gnosis — saving knowledge. Burroughs creates his own mythology which, like Gnostic teachings, promotes the ideas of self-knowledge, internal transformation and transcendence.

6

Język „młodzieńczego Weltschmerzu”. O skutkach i korektach „gnostyckiego doświadczenia egzystencji”

87%

Stankowska A.

Poznańskie Studia Polonistyczne. Seria Literacka

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2012

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issue 20

167-185

EN

The article is about the ro numerous researchers, and the direct stimulus for the present author was an extensive and well-informed study by Zbigniew Kaźmierczyk, Dzieło demiurga [Demiurge’s Work], where the critic interprets one of Miłosz’s juvenile collection Trzy zimy [Three Winters] as a record of gnostic experience of existence. Kaźmierczyk, who is a convinced proponent, and competent practitioner of the gnostic key to interpretation of Miłosz’s poetry, presents a highly coherent of Miłosz’s second book of poetry, read through complicated gnostic metaphors, which prevents the critic from a definite description of Miłosz as a gnosticist. The poet is rather describes as only (or so much as) a consciously selective user of imagery typical for gnosticism. Incisive analyses of topics in Trzy zimy, which fill chapter after chapter of Dzieło demiurga, convincingly argue that Miłosz’s juvenile foray into the world of dualistic images was not ephemeric or accidental, but rather had lasting and important consequences. Simultaneously, because of their purity and specific inwardness, they provoke a discussion of the role of this imagery, and the related convictions, in Miłosz’s post-war work, when he wrote Rescue; this issue is presented extensively in the article. The absorbing and fascinating description, fascinating in itself, of Miłosz’s juvenile imagination, presented by the author of Dzieło demiurga, is presented as a perfect background for discussion of further Manichean themes in Miłosz’s poetry. In a wider context, the article presents also the basic anthropological problems in Miłosz’s work, problems that arise from his juvenile experience of Weltschmerz, and which he radically overcame in his later years.

7

Góry Parnasu Czesława Miłosza jako próba gnostyckiej dystopii

75%

Miklas-Frankowski J.

Estetyka i Krytyka

|

2014

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issue 4(35)

29-47

XX

Gnostic themes appear in Miłosz’s work from early, catastrophic ‘Three winters’ (1935) to the last summa – ‘Theological Treatise’ (2002). Against this background his unfinished and deserted science-fiction novel ‘The Hills of Parnassus’, published only in 2012, seems to be worthwile. This article attempts to present that Gnosticism is the main source of dystopic creation of the novel. The Gnostic diagnosis in the unfinished novel is related to repeatedly expressed feeling of multi-dimensional alienation and loneliness of man and the pain and suffering which he feels in the alien world whose structure is embedded with evil and cruelty. On one hand the vision of ‘The Hills of Parnassus’ is a vision of an antimodernistic warning, on the other one – it is an extremely pessimistic, futuristic picture of recognition of “the rock-solid order of the world”.

8

Bogumił Jasinowski’s Research on Gnosticism and Manichaeism in the Context of his Russian and Philosophical Studies

75%

Dobkowski M.

Slavia Orientalis

|

2019

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vol. LXVIII

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issue 3

9

The Conquest of Mythos by Logos: Countering Religion without Faith in Irenaeus, Coleridge and Gadamer

75%

Hampton A. J. B.

Forum Philosophicum

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2007

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vol. 12

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issue 1

57-70

EN

Irenaeus, Coleridge and Gadamer all wrote about religion in distinct historical periods, however the work that each produced reflects the anthropological condition of the middle position. Furthermore, each thinker provides an opportunity for self-reflection about the motivations of faith without requiring the individual to abandon their religious belief in order to do so. In this manner they present a productive alternative to the required external views of the social sciences. The individual's position in mid-creation, his moral freedom and his historical contingence all require the acceptance, commitment and trust of faith. Gnosticism, Empiricist thought and the desire to overcome historical contingency all reveal intellectual impatience in riposte to this condition. This intellectual impatience seeks the absolute without the need for faith. For Irenaeus, Coleridge and Gadamer such absolute, logocentric, complete systems end up alienating man from the reality of the incomplete condition that permeates his existence and the faith-requiring mythos that ultimate realities necessitate in order to be communicated.

10

Ciało i gnoza w wybranych utworach Stanisława Lema

75%

Kwosek J.

Studia Pigoniana

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2021

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vol. 4

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issue 4

53-70

EN

The article shows the convergence of some motifs in Stanisław Lem’s work on the body with some approaches to body in Gnosticism. The following works were discussed: The Cyberiad, Fables for Robots, The Star Diaries, Inspection at the Scene of the Crime and The Mask. In the analyzed works, the theme of the human body appears in the eyes of Aliens and robots. It is perceived as disgusting – just like human habits. This theme coincides with the Gnostic hostility towards the body. The counterparts of the malicious Demiurge in Gnostic myths are in Lem’s works Bann and Pugg, and other inept creators. Lem portrays the human body as imperfect and the product of chance, even a mistake or a freak of nature, which corresponds to the Gnostic thesis that man lives in the world as a result of a mistake or a catastrophe in the Pleroma. In Lem’s works there is also a negative assessment of sexuality, as in gnosticism. Finally, an important element of Gnosticism is a sense of alienation in the world – this theme is present in The Mask. Finally, an attempt is made to explain the convergence between the Lem’s and the Gnostic views of the body.

PL

Artykuł ukazuje zbieżność niektórych wątków w twórczości Stanisława Lema dotyczących ciała z niektórymi ujęciami gnostycyzmu. Omówione zostały następujące utwory: Cyberiadzie, Bajkach robotów, Dziennikach gwiazdowych, Wizji lokalnej i w Masce. W analizowanych utworach pojawia się motyw ciała ludzkiego w oczach Obcych (scil. robotów i kosmitów). Postrzegane jest ono jako odrażające – podobnie jak ludzkie zwyczaje. Wątek ten jest zbieżny z gnostycką wrogością wobec ciała. Odpowiednikami złośliwego Demiurga z mitów gnostyckich są u Lema Bann i Pugg oraz inni nieudolni kreatorzy. Lem ukazuje ciało ludzkie jako niedoskonałe i będące produktem przypadku, a nawet błędu czy wybryku natury, co odpowiada gnostyckiej tezie, że człowiek żyje na świecie w wyniku pomyłki lub katastrofy w Pleromie. W utworach Lema pojawia się też negatywna ocena seksualności, tak jak w gnostycyzmie. Wreszcie, istotnym elementem gnostycyzmu jest poczucie obcości w świecie – wątek ten obecny jest w Masce. Na końcu podjęta zostaje próba wyjaśnienia zbieżności między lemowskim i gnostyckim ujęciem ciała.

11

„Jestem wolą absolutną”. O boskości władzy w filozofii Ladislava Klímy

66%

Woźniak K.

Poznańskie Studia Slawistyczne

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2013

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issue 5

EN

The article concerns philosophical concepts created by the Czech prose writer Ladislav Klíma. This author is nowadays counted among the most interesting Czech philosophers of the 20th century. His concepts inspired creators such as Hrabal or the Czech surrealists. The article’s author presents an outline of more important Klíma’s philosophical concepts, which allow to combine the theme of man’s deification with the divine aspect of power. In the article, a vision of the world and man created by Klíma is presented, which points out a Gnostic character of his philosophical theories. The presentation regarding a definition of freedom, which in Klíma’s depiction is the basis for achieving the divine state, is of an equal importance.

12

Religijne i duchowe ambicje literatury polskiej. Wybrane przykłady

63%

Jocz A.

Przegląd Religioznawczy

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2018

|

issue 1/267

EN

Spiritual, metaphysical and religious quests seem to be one of the most important aims of writing and literature. At the same time, literature created by outstanding individuals is naturally predestined to arouse quest and desires. The fundamental aim of this article is to explain, on the basis of the works of Jerzy Hulewicz, the ways in which literary creativity is able/not able to face the metaphysical emptiness mentioned by Jürgen Habermas.

PL

Omawiając fenomen twórczości Tadeusza Micińskiego (1873-1918), Jan Stur (1895-1923) napisał: „Zrozumieli wieszcze rzecz najważniejszą: należy powiedzieć ludowi, by czynił w ten a ten sposób dla dobra ojczyzny. Spyta lud: czemu mamy dla ojczyzny cierpieć i ofiarować dobytek nasz i wygodę naszą? A wonczas – materjalizm nie wystarczy.

13

Gnostycyzm jako początek zachodniej tradycji ezoterycznej. Dwa świadectwa z okresu dwudziestolecia międzywojennego

63%

Dobkowski M.

Przegląd Religioznawczy

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2018

|

issue 1/267

EN

Author, in connection with his study on the interests in Gnosticism and Manichaeism in Polish non-fiction publications of 1890-1939 period, analyses if Western esotericism in the sources of mentioned period is understood as kind of the esoteric tradition which is opened by Gnosticism. The basis of this research are two evidences from 1926: translation of a book Ewolucja boska. Od Sfinksa do Chrystusa by Édouard Schuré (1841-1929) as well as an article Teozofia w dziejach błędów ludzkich by Marian Morawski (1881-1940). Author, considering this issue, refers also to the Gnostic and anti-Gnostic sources of Late Antiquity.

PL

Autorzy współczesnych opracowań na temat ezoteryki zachodniej często mówią o niej – w swoim imieniu lub przytaczając opinie źródeł – jako o swego rodzaju tradycji ezoterycznej, na początku której znajduje się późnostarożytny gnostycyzm lub hermetyzm, a jednym z najważniejszych ogniw są rodzące się na przełomie XIX i XX wieku teozofia i antropozofia . W związku z tą obserwacją oraz z moimi badaniami na temat zainteresowania gnostycyzmem i manicheizmem w polskich publikacjach non-fiction w latach 1890-1939, postanowiłem zbadać, jak ówcześni (tj. osoby zainteresowane ezoteryką na przełomie XIX i XX wieku jako jej zwolennicy lub przeciwnicy) postrzegali to zjawisko duchowo-religijne. Czy rzeczywiście rozumieli je jako tradycję? Jeśli tak, to z jakich ogniw miała się składać? Jaka jest jej bliższa charakterystyka? Jaką rolę odgrywali w niej starożytni gnostycy?

14

Wyjaśnienie gnozy z XI Kodeksu Nag Hammadi (nhc, xi,1) w kontekście gnostyckiej sekty Walentynian

63%

Kowalczyk E.

Seminare. Poszukiwania naukowe

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2010

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vol. 28

239-251

EN

The Interpretation of Knowledge comes from the XI Nag Hammadi codex, discovered in 1945 and it is a description performed by Gnostics themselves. Due to those discoveries we have the possibility of getting to know the rules governing those communities from the angle of relationships between their members. This article attempts to answer the question how strong relationships of Nag Hammadi community were with Christianity and gnosis. The written work is recognized as a group of Gnostic texts having a philosophical and religious nature. In the The Interpretation of Knowledge appear key words bearing essential meaning for the Valentinian sect, such as: pleroma, aeon. The Interpretation of Knowledge presents as if Christianity being influenced by Gnosticism. However, we are not able to explicitly determine whether it is a homily with predominant reference to Christianity or Gnosticism, since both those elements mutually interweave, creating a general quite positive picture. Due to the fact that the whole text did not survive to see our times, one cannot be sure as to the nature of theology contained within. Nonetheless, we have attempted to specify the preserved fragments more accurately. Therefore, what is the specificity of the picture which clarifies itself after the analysis of the The Interpretation of Knowledge? Gnosis is something natural to the author himself, as well as to the community, to which he turns. At the same time, there is no contempt for Christianity. Quite the contrary – it is the existence of two doctrines next to each other, their mutual alternation, without negative feelings – just on the basis of presented relationships. Hence result difficulties in specification of the nature of this work. However, everything points to the fact that Nag Hammadi is a Christian community, where Gnosticism appeared and thrived, settled so firmly that it became a natural, integral part of Christianity practiced in Egypt. There also appears a question: to what extent does the Christian community influenced by Gnosticism is Christian, can we call it such? Researchers, both German, British and Polish jointly assume (although not unanimously) that the The Interpretation of Knowledge is written from the Gnostic perspective.

15

"Blisko ognia"

63%

Myszor W.

Vox Patrum

|

1984

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vol. 6

268-271

EN

Im kurzen Kommentar zu Logion 82 von Thomasevangeillum von Nag Hammadi wird die gnostische Interpretation vom Feuer mit der Interpretation von Origenes Zusammengestellt.

16

Jezus w "Ewangelii Judasza"

63%

Myszor W.

Vox Patrum

|

2006

|

vol. 49

439-444

EN

Jesus vermittelt den Jungem und vor allen dem Judas jene Erkenntnis, die notwendig ist um den Heil zu erreichen. Darin besteht die erlósende Botschaft sethianischer Texte, zu denen auch das Judasevangelium gehórt. Die Wahrheit iiber Jesus erkennt nur Judas Iskarioth.

17

If Machines Want to Dream... Adam Wiśniewski-Snerg on Ethical Consequences of There Being No Substantial Distinction between Humans and Robots

63%

Jocz A.

Ethics in Progress

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2019

|

vol. 10

|

issue 2

45-51

EN

Adam Wiśniewski-Snerg (1937-1995) was a Polish science fiction writer. In his novel Robot (1973), he made an attempt at a literary visualization of a machine acquiring human identity. In this article I would like to follow the ethical consequences of such situations in created literary worlds. It is worth remembering, however, that these artistic worlds often serve to test non-literary reality. In his novel, Wiśniewski-Snerg also dealt with the problem of human feelings (e.g. moral dilemmas) in a thinking machine, which is formed in the image and likeness of a human being. Such literary reflection is valuable, partly because it enters into an interesting dialogue with the work of Bruno Schulz (1892- 1942), one of the most important Polish writers of the 20th century. It is also one of the first attempts in Polish literature to address the issue of sentient machines, and is a kind of preview of contemporary dilemmas connected with the work on the creation of artificial intelligence. An example of such a dilemma is the issue of the sentient machine’s perception of the tasks imposed on it by the human-constructor. Perhaps it will start to experience them as a kind of unethical oppression. In Wiśniewski-Snerg’s writing this problem of is, of course, expressed in a metaphorical way.

18

A Gnostic in the Garden: Myth and Religion in Louise Glück’s Poems

63%

Zazula P.

Academic Journal of Modern Philology

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2020

|

vol. 10

255-268

EN

Louise Glück repeatedly refers to the Bible and classical mythology, even when writing about poignantly personal issues. Far from being mere high-brow literary embellishments, these cultural quotes and intertextual analogs testify to Glück’s consistent attempt to transcend the traditionally personalist scope of lyric poetry. Such a resolutely transpersonal perspective is particularly discernible in her poems dealing with broadly-conceived religious themes, especially that of cultivating the postlapsarian, modern analog of the Biblical Garden of Eden. In A Village Life(2009), for example, the ontological possibility of transcendence is alternately hinted at and questioned, with the poet inhabiting a transition zone between doubt and faith as a questioning believer, so to speak. In the much-earlier The Wild Iris (1992), the axiological status of God is explored in highly unorthodox ways, the poems’ speakers undermining many established images of God in Christian and Jewish traditions. Arguably, what the two volumes share is their Gnostic imagery, purposely veiled in A Village Life and more explicit in The Wild Iris. Already present in Firstborn (1968), Gnostic undertones can also be found in other volumes, e.g. The House on Marshland (1975) and Descending Figure (1980). Iconoclastic and transgressive, Glück’s poems often expose a destructive facet of transcendence or feature some kind of charge against God, explicit or implicit. The Creator for the most part remains irritatingly silent, with the poet constantly bringing this up—sometimes in a tongue-in-cheek, sometimes in a deadly serious manner. A virtuoso of register shifts, Louise Glück plays cat and mouse with the reader, evading any closures. Her personal creed remains a riddle.

19

The Occultist Background of Bolshevism

63%

Stanisławczyk B.

Polish Journal of Political Science

|

2023

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vol. 9

|

issue 3

50-59

EN

The revolution in Russia was not conceived among workers and peasants, as it has been accepted in popular historiography. It was a project with intelligentsia roots and an esoteric background. The aim of the article is to show the long occultist path that led to Bolshevism and communism, whose origins date back to the times of Peter I and his reforms, carried out in the spirit of Western Gnosticism with the help of secret societies. In the 19th century Russia was captured by an occult frenzy, which combined various currents of thought and made the society treat the revolution as a mystical action leading to the construction of a new world. The issue we deal with in the article covers a wide range of interrelated social, political and cultural phenomena over the three hundred years of Russian history, for which the international context is extremely important. For obvious reasons, we do not aspire to exhaust the subject. The text is intended to draw attention to the actual profound causes for the origination of Bolshevism and communism, creating a scientific basis for a study that will be soon brought out in the book form.

20

Feniks w gnostyckim traktacie "O początku świata" (NHC II, 5; p. 121, 27 - 123, 2)

51%

Myszor W.

Vox Patrum

|

2008

|

vol. 52

|

issue 1

677-681

EN

Ein allegorische Exkurs p. 121,27-123,2 im gnostischen, titellosen Schrift Vom Ursprung der Welt gehórt zu den religionsgeschichtlichen Aussagen und Besonderheiten dieses Traktats. Die Anspielung an der trichotomische Anthropologie kónnte ein Zeugnis der valentinianischen Gnosis sein, aber scheint es viel mehr an der Motiv des Phónix liegen; die Erneuerung aus der Asche in drei Stadien. Auch „Paradies Gottes” ist es ein Stiick des Mythos vom Phónix, wie auch der Bezug zu Agypten. Phónix ais Symbol des Christus bleibt im Zusammenhang mit Ps 21,7 so fur das Tod wie auch fur die Auferstehung Christi. Das Feuer, ais Mittel der Erneuerung (die gnostische Sakrament der Salbung?) scheint es polemisch gegen das Wasser (die Taufe) dargestellt. Zur polnischen Ubersetzung des Abschnitt werden die Bemer- kungen ais Kommentar beigegeben.

Refine search results

The influence of Gnosticism and Manichaeism on Priscillianist doctrine, basing on Priscillianist and anti-Priscillianist sources

Przekroczyć dualizm. Dialog gnostycyzmu i buddyzmu zen w twórczości Czesława Miłosza na przykładzie Dalszych okolic

Berdyaev: Freedom Against the Objectified World

Gnoza Judasza

“Prisoners of the Earth, come out”: Links and Parallels between William Burroughs’s Writing and Gnostic Thought

Język „młodzieńczego Weltschmerzu”. O skutkach i korektach „gnostyckiego doświadczenia egzystencji”

Góry Parnasu Czesława Miłosza jako próba gnostyckiej dystopii

Bogumił Jasinowski’s Research on Gnosticism and Manichaeism in the Context of his Russian and Philosophical Studies

The Conquest of Mythos by Logos: Countering Religion without Faith in Irenaeus, Coleridge and Gadamer

Ciało i gnoza w wybranych utworach Stanisława Lema

„Jestem wolą absolutną”. O boskości władzy w filozofii Ladislava Klímy

Religijne i duchowe ambicje literatury polskiej. Wybrane przykłady

Gnostycyzm jako początek zachodniej tradycji ezoterycznej. Dwa świadectwa z okresu dwudziestolecia międzywojennego

Wyjaśnienie gnozy z XI Kodeksu Nag Hammadi (nhc, xi,1) w kontekście gnostyckiej sekty Walentynian

"Blisko ognia"

Jezus w "Ewangelii Judasza"

If Machines Want to Dream... Adam Wiśniewski-Snerg on Ethical Consequences of There Being No Substantial Distinction between Humans and Robots

A Gnostic in the Garden: Myth and Religion in Louise Glück’s Poems

The Occultist Background of Bolshevism

Feniks w gnostyckim traktacie "O początku świata" (NHC II, 5; p. 121, 27 - 123, 2)