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Wolność i konwencja w wypowiedziach Józefa Tischnera

100%
Borkowska D., Termińska K.
Język a Kultura
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2011
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vol. 22
23-34
EN
Jozef Tischner’s prose is characterized by the high level of cohesion forming on the logical, compositional, syntactic, conceptual and lexical level apart from its specific diversity. However, the main determinant of its cohesion is the correspondence among philosophical reflection over the language, dialogue, metaphor and the determinants of religious language and text phenomena occurring in the subjective layer being the incarnations of metalinguistic theoretical phrases.
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Aksjologiczny wymiar śmierci w filozofii Józefa Tischnera

100%
Fornal K.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2012
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vol. 13
123-140
EN
Józef Tischner truly cared about human existence, human future and human relations. He called himself a philosopher of good and hope, because these two ideas were the central point of his considerations. Human existence is tragic – he used to say – but tragic is a necessary element of life drama. This drama happens in the face of death which determines life’s direction. One notices the first symptoms of finiteness in relation between him and the world he lives in. The first symptoms are visible differences, like different parts, but everywhere he can see pulsating life and unavoidable end – death. Both life and death are common denominators for all creatures. The man has a special place in the world – only he can change the world, only he knows that his life and his possibilities are limited. All human acts refer to death. Human possibilities of action are in fact natural features implemented by the human body. The human body is a source of all human acts; it is a specific tool: cognitive and dialogical. The human body is an exceptional place, a place of human self, a place where a man forms himself. The human body is also a tool of relation because every relation starts with seeing or experiencing the body of another man. Because of the relation a man can notice that everything has its own end: the world, the man, the relation. Time is the horizon of movement. Human encounters are encounters of two ends whose relation has to approve each other of their worth. To approve is to listen, to hear about his trouble – to be responsible for him and his life. Only the perspective of death, the consciousness of being mortal gives the man a possibility of being true and responsible. Only being for another one can change human fear of end to hope of authentic, good death. Christianity says that only the seed which dies can give another life. Those words were practiced by Jesus Christ whose actions broke down human fear of death. Here, death gives a new life, a new start – in other words – a new great hope.
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