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Imagination and Belief- Newman’s Contribution to the New Evangelization

100%
Szydlik T.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
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2019
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vol. 9
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issue 1
PL
As the Church follows the call of John Paul II for a New Evangelization, she must consider how the individual person actually comes to belief. Bl. John Henry Newman, soon to be canonized, addressed this question in An Essay in Aid of A Grammar of Assent. According to Newman, religious belief is not just a logical acceptance of intellectual propositions. It is a commitment of the whole person to God, according to the image of God formed in the person’s imagination. (The imagination is that faculty possessed by every human person, which coordinates real life experiences and allows the person to comprehend the real world around him).It is by intentionally employing the imagination, rather than demonstrative logic, that the human person arrives at a belief that is well-grounded, neither cold nor fanatical. Accordingly, our evangelical activity, while never neglecting the truth of the Gospel, should seek to engage the senses and feelings of the human ­person and not merely the intellect.
2
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Political Imagination – Contributions to a Christian Vision of Politics

99%
Szalay M.
Horyzonty Polityki
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2016
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vol. 7
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issue 19
35-56
EN
RESEARCH OBJECTIVE: On the one hand, contem­porary politics is so overwhelmed by imagination that there is a risk for politics to be dissolved into mere crea­tive communication. On the other hand, in an age when politics is reduced to simple administration, there is little room for imagination and the new possibilities it brings. By illuminating the ambiguous nature of the imaginative act I would like to show how a Christian vision of politics may help to understand both sides of this paradox. THE RESEARCH PROBLEM AND METHODS: There are two radically distinct ways to carry out imagi­nation depending on the subject’s fundamental attitude. Thus I will elaborate through a phenomenological analysis how this difference is present in all dimension of political imagination concerning the following essential criteria: a) the focus on the intentional object, b) methodology, c) temporal structure. THE PROCESS OF ARGUMENTATION: If the act of fantasy is really that negative in all these aspects why do philosophers prefer it to the act of imagination? I argue that historically speaking the pivotal point is the Kantian philosophy and it is the Kantian heritage that influenced Feuerbach to lay the new fundaments of political fantasy. RESEARCH RESULTS: Through interpreting a crucial passage of Feuer­bach’s The Essence of Christianity I show that the way Kant and Feuerbach trans­formed the concept of a receptive and obedient imagination focused on the Christian mystery are fatal for political philosophy. CONCLUSIONS, INNOVATIONS AND RECOMMENDATIONS: I insist that contemporary Christian politics is once again on a cross‑road, either it remains captivated by fantasy or it gets liberated by becoming true imagina­tion. Imagination is centered on the mystery that illuminates the whole sphere of politics in all of its horizontal and vertical dimensions and thus allows for a radically new beginning of political reflection.
3
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The power of imagination in The Red Shoes

85%
Drapało K.
Studia z Teorii Wychowania
|
2023
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vol. XIV(2 (43))
295-307
EN
In the 1948 movie The Red Shoes, the power of imagination and artistic vocation are metaphorically represented as a pair of red dancing shoes. Just as in Andersen’s fable, the shoes are enchanted: they can open up new horizons and possibilities of existence and artistic expression to the one that wears them. But their inexhaustible power can also possess her, demand complete devotion, or even dance her to death. A hermeneutic reading of the three key scenes from the movie inspires a reflection on the dialectics of the power of imagination and its productive as well as destructive potential.
4
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SOCIOLOGY OF EMOTIONS: Empathy as an emotional practice in historical pedagogy

71%
Brauer J.
Miscellanea Anthropologica et Sociologica
|
2016
|
vol. 17(4)
27-44
EN
Most of the pedagogies at memorials and museums in Germany dedicated to the crimes ofNational Socialism and the history of the GDR share the common pedagogical goal of developinga sense of empathy in students and visitors. This take on historical pedagogy holdsthat memorials and museums gain social legitimacy by communicating empathy, and thusby educating visitors about values and morality. The paper argues that this perspective onemotions in general and empathy in particular is very problematic and quite questionable.Teaching 20th century German history should, first and foremost, be about teaching historyand not teaching values. It is observable that the sort of historical empathy sought out by educatorsdoes not automatically lead pupils to the desired views on morality. Rather, it tendsto overwhelm them. If we define historical learning as an autonomous act of productiveappropriation, empathy might come to signify the way learners integrate their perception ofthe other into the self, which ultimately bolsters one’s capacity to judge and to be mindful ofthe plights of others. For this reason, the paper argues that empathy should be conceived ofnot as a goal of historical pedagogy in and of itself, but rather as one possible point of departurefor getting students and museum visitors to engage with history.
5
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Horacio Kustos: el sentido del viajero y sus viajes en la obra de Alberto Chimal

71%
Ramírez D.
e-Scripta Romanica
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2017
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vol. 4
102-115
EN
Horacio Kustos is a traveler faithful to the tradition of literature in unexplored territories, adventurer of the unusual and explorer of places without limits. Although Alberto Chimal seeks to distance himself from the term "fantastic", he is an author whose literary fidelity and commitment are reflected in his quest to lead literature to explore the possibilities of the imaginary. In this article, I return to the writer's discussion about what he calls "literature of imagination" and focus on one of his most emblematic characters Horacio Kustos, an unprecedented figure in Mexican literature, who has characteristics that recall mythical travelers and reveal the possibilities of creative imagination, independently of categorizations or terminologies.
ES
Horacio Kustos es un viajero leal a la tradición de la literatura de los territorios inexplorados, de la aventura de lo insólito y de los lugares sin límites. Si bien Alberto Chimal busca desligarse del término “fantástico”, se trata de un autor cuya fidelidad y compromiso literarios se ven reflejados en su búsqueda por llevar a la literatura a explorar lo imaginario. En el presente artículo retomo la discusión del escritor en torno a lo que él denomina “literatura de imaginación” y propongo como uno de sus personajes más emblemáticos a Horacio Kustos, personaje sin precedentes en la literatura mexicana, quien posee características que rememoran viajeros míticos y revelan las posibilidades de la imaginación creativa por ella misma, independientemente de las categorizaciones o terminologías.
6

C. S. Lewis: The Romantic Rationalist

71%
Vasiliu D.
Linguaculture
|
2014
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vol. 2014
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issue 2
105-122
EN
The paper “C. S. Lewis: The Romantic Rationalist” presents the way C. S. Lewis gives an account in his first fictional (allegorical) book, The Pilgrim’s Regress, of how he discovered Christianity on the converging paths of romanticism and rationalism. The outstanding scholar and author whose intellectual and spiritual development has turned him into one of the most influential Christian writers of the twentieth century became an atheist in his teens and after a long journey through different philosophical convictions he converted to Christianity in his early thirties, a change that affected his entire work. His love of literature was essential in discovering both the rational and the imaginative appeal of Christianity, which led him into a vision of the reality of the world and of life that satisfied the longing of his heart and the hunger of his imagination.
7
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SOCJOLOGIA EMOCJI: Empathy as an emotional practice in historical pedagogy

71%
Brauer J.
Miscellanea Anthropologica et Sociologica
|
2016
|
vol. 17(4)
27-44
PL
Most of the pedagogies at memorials and museums in Germany dedicated to the crimes ofNational Socialism and the history of the GDR share the common pedagogical goal of developinga sense of empathy in students and visitors. This take on historical pedagogy holdsthat memorials and museums gain social legitimacy by communicating empathy, and thusby educating visitors about values and morality. The paper argues that this perspective onemotions in general and empathy in particular is very problematic and quite questionable.Teaching 20th century German history should, first and foremost, be about teaching historyand not teaching values. It is observable that the sort of historical empathy sought out by educatorsdoes not automatically lead pupils to the desired views on morality. Rather, it tendsto overwhelm them. If we define historical learning as an autonomous act of productiveappropriation, empathy might come to signify the way learners integrate their perception ofthe other into the self, which ultimately bolsters one’s capacity to judge and to be mindful ofthe plights of others. For this reason, the paper argues that empathy should be conceived ofnot as a goal of historical pedagogy in and of itself, but rather as one possible point of departurefor getting students and museum visitors to engage with history.
8
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Jedność wielości

57%
Wnuk-Lisowska E.
Studia Religiologica
|
2012
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vol. 45
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issue 2
147–163
EN
Philosophical discourse in Islam revolves around God, and God’s manifestation in the world. This article attempts to describe the philosophical concept, and especially the Sufi concept, of God. For Muslim philosophers the question “how does unity give rise to multiplicity?” had a crucial meaning. In Islam God is One, and everything else is two or more. The Oneness of being remains inaccessible to people. However, Sufis tried to give an answer to the question “What is Reality? What is the ‘face of God’, and what does this notion really mean?” And also “what veils separate Him from His creation?” Sufis tried to find the answer to all these questions not in the calm of a library but in deep religious experience. Because God in His mercy revealed the Laws in order that people would be able to make choices which lead directly to their felicity in the next stage of their experience. This was a difficult and dangerous process, and it required from neophytes a love of God. In their searches, the Sufis try to answer the question of what one sees when one throws off the inhibiting shackles of the mind and senses, what does one feel when one crosses the border of the phenomenal world? What kind of world does one observe when one wakes up from a dream which is life? What does one see in the state of illumination?
9

Rooted Deep: Discovering the Literary Identity of Mythopoeic Fantasist George Macdonald

57%
Jeffrey Johnson K.
Linguaculture
|
2014
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vol. 2014
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issue 2
25-44
EN
This paper is a conversational reassessment of George MacDonald, the Victorian fantasist who so profoundly shaped such writers as C.S. Lewis and J.R.R. Tolkien. Primary research challenges the common portrayal of MacDonald as an accidental novelist, revealing instead his clear trajectory and vocation as a devoted literary scholar. Clarifying the definition of mythopoeic as applied by the Oxford Inklings to MacDonald draws attention to their conviction that attentive response to one’s literary roots is what engenders novel literature with transformative potential. Further research proves this to be in keeping with the work and legacy of MacDonald and his mentor A.J. Scott. An intentional participation in this relational nature of literary tradition is a crucial element of the work and legacy to which the Inklings and their successors are heirs.
10
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Die deutsch-polnische „Potsdamer“ Grenze als Quelle der Imagination und Emotionalisierung

57%
JANIKOWSKI T.
Transfer. Reception studies
|
2018
|
vol. 3
PL
Celem niniejszego artykułu jest nakreślenie fenomenu granicy polsko-niemieckiej z roku 1919 oraz 1945 w kontekście zjawiska imaginacji i emocjonalizacji. Choć płaszczyznę przedstawieniową – przybliżającą specyfikę linii administracyjno-politycznych, oddzielają-cych Polskę i Niemcy w ostatnim stuleciu – wprowadza w niniejszym ujęciu przywołanie kontekstów historycznych, do zadań prymarnych przeprowadzonych analiz należy wyciągnięcie wniosków z eksploracji dokonanych w obszarze literatury i publicystyki, pokazują-cych stopień wykorzystania w wybranych tekstach narracji i potencjałów afektywnych. Nie sposób w tym kontekście oprzeć się wrażeniu, iż granica „poczdamska” na Odrze i Nysie w sposób wyraźny oddziela struktury państwowe, narodowe i etniczne obydwu krajów, pociągając za sobą kształtowanie tożsamości zbiorowej społeczeństw, co więcej, stając się polem zróżnicowanych, często wewnętrznie niejednolitych, imaginacji. Reprezentatywną egzemplifikacją tego zjawiska są literackie, publicystyczne i naukowe przetworzenia opisy-wanego fenomenu, niezmiennie wpływające na konstytuowanie się i modelowanie relacji pomiędzy Polską i Niemcami.
EN
The aim of this article is to outline the phenomenon of the Polish-German border in 1945 in the context of Imagination and Emotionalizing. Although the presentation platform – approximating the specificity of administrative-political lines separating Poland and Germany in the last century – introduces the recall of historical contexts, the primary tasks of the analyzes contain drawing conclusions from exploration, made in the area of broadly under-stood literature and journalism, showing the extent of the use of affective potentials related to the Polish-German border. In this context, it is impossible to resist the impression the current "Potsdam" border on the Odra and Nysa, clearly separate the state, national and ethnic structures of both countries, entailing a strong rooting in the collective identity of societies, moreover, becoming a field of diverse, often internally inconsistent, imaginations. A representative exemplification of this phenomenon are the literary, journalistic and scien-tific transformations of the described issues, invariably affecting the constitution and mod-eling the relations between Poland and Germany.
DE
Das Ziel des vorliegenden Beitrags ist die Darstellung des Phänomens der deutsch-polnischen Grenzen aus dem Jahr 1945 im Kontext der Imagination und Emoti-onalisierung. Obwohl die im Text enthaltenen kulturwissenschaftlich fundierten Analysen – welche die Eigenart der administrativ-politischen Linien, die Polen und Deutschland im letzten Jahrhundert getrennt hatten – durch Berufung auf historische Kontexte eingeleitet werden, gehört zu den primären Aufgaben der durchgeführten Explorationen die Erfor-schung der Literatur und Publizistik, in denen die Ausnutzung jener affektiven Potenziale präsent ist, die unmittelbar mit dem Wesen der deutsch-polnischen Grenze verbunden sind. Vor diesem Hintergrund erscheint der Umstand relevant, dass die aus heutiger Perspektive aktuelle „Potsdamer“ Grenze an der Oder und Neiße, auf deutliche Art und Weise die staatli-chen, nationalen und ethnischen Strukturen beider Länder markieren und die Bildung kol-lektiver Identitäten auf beiden Seiten der Grenze mitgestalten. Vielmehr, sie ziehen unter-schiedliche, häufig intern uneinheitliche Imaginationen nach sich. Eine repräsentative Exemplifizierung dieser Erscheinung liefern literarische, publizistische und wissenschaftli-che Erfassungen des beschriebenen Phänomens, welche unverändert die Ausrichtung der Beziehungen zwischen Polen und Deutschland beeinflussen.
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