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1

KIERKEGAARDOVO ODMIETNUTIE MYSTIKY MAJSTRA ECKHARTA

100%
Šajda P.
Filozofia (Philosophy)
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2008
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vol. 63
|
issue 2
161-168
EN
Kierkegaard's reception of the Catholic theology and spirituality embodies also his reception of the writings of the medieval mystics, in particular those by Dominicans of the high middle ages. Among the writers who were prone to mysticism and who were not unknown to the Danish philosopher, Master Eckhart occupies a distinctive place. His literary portraits of that time differ considerably from those elaborated either by his disciples J. Tauler, Heinrich Sus, or included in an anonymous mystical work 'Theologia Deutsch'. Eckhart's intellectual legacy has been made popular by the Hegelians and by the Protestant speculative theologians. This probably led Kierkegard to excluding Master Eckhart from the whole of medieval mysticism, which he otherwise accepted positively.
2

Podstawowe założenia monizmu absolutnego

100%
Żuchowski P.
Kwartalnik Filozoficzny
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2012
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vol. 40
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issue 1
167 - 189
EN
The paper is an attempt to reconstruct the main assumptions of the doctrine of absolute monism. I begin with a consideration of the various meanings of the internal relation that was the core of the controversy between logical atomism and neo-Hegelianism. I try to show that, contrary to Russell's thesis, the presupposition that all relations are internal does not directly result in the doctrine of absolute monism. Whitehead's process metaphysics serves as an illustration here. Whitehead holds that all relations are internal and argues, surprisingly to some extent, that only in this way can we avoid monistic consequences. Hence I show that to embrace absolute monism one needs to have additional assumptions. As result we get the three basic assumptions of the doctrine under consideration: to exist in the most fundamental sense is to be independent of anything whatsoever; all relations are internal; every entity is related to every other entity. Additionally there can be at least two versions of absolute monism: procesualistic and substantialistic, depending on whether we accept another assumption, namely, that the fundamental structure of reality consists in substance with its predicates.
3

HEGELOVA TÉZA O NEFILOZOFICKOSTI A NEVEDECKOSTI SÚDOBEJ TEOLÓGIE A JEJ NÁSLEDKY

86%
Šajda P.
Filozofia (Philosophy)
|
2009
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vol. 64
|
issue 8
717-727
EN
The first half of the 19th century witnessed a wide-range debate concerning the relation between the speculative philosophy of religion and the theology of that time. Referring to a remark of Hegel in his Lectures on the Philosophy of Religion, in which he depicted Protestant theology of that time as unphilosophical and unscientific. It started a philosophical-theological controversy in which several prominent German and Danish intellectuals took part. The relations between philosophy and theology, the legitimacy of metaphysical interpretation of Christian dogmas, the limits of rationality, the issue of pantheism or the relatedness of modern philosophy of religion to medieval speculative mysticism were among the discussed issues.
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