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Przedstawienie mistycznych źródeł nazizmu w polskiej literaturze historyczno-filozoficznej

100%

Szuppe P.

Studia Historyczne

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2016

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vol. 59

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issue 4 (236)

489-507

EN

Presenting the Mystical Roots of Nazism in Polish Historical and Philosophical Literature This article presents the mystical roots of Nazism in the Polish scholarly literature on the subject. The philosophical-religious movement, known as volkism, is presented as core of the article along with the intellectual origins of the Third Reich.

2

K problematice „Green theology“. Spirituální obrat ke stvoření skrze mystiku Dorothee Sölle

88%

Bali K.

Studia theologica

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2021

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issue 3

135-147

EN

The issue of ecological theological discourses has been neglected and abandoned for a long time by the end of the theological spectrum, which resulted in the topic of Christian faith as a co‑ perpetrator in the context of the current ecological crisis. It is above all an anthropocentric turn in Christian faith and the interpretation of the Biblical myth of creation that has been identified as a reason which has led to the spread of ecological disaster and despotic dominance of man over nature. The theological discourse in the 1980s, however, strongly reinforced the idea of ecology, which is related to an increasingly urgent ecological state. The theological space begins to apply, in particular through the ideas of the Evangelical Jürgen Moltmann, a certain turn to creation, where, along with the accenting task of the Kingdom, the relation at the level of man‑ nature is brought to the attention of man as a creation. Turning towards creation along with responsibility for the veil was a change in the paradigm of theological thinking that opened up space for the accentuation of Matthew Fox‘s “living cosmology” and, in particular, the “mystique of defiance” of the Protestant theologian Dorothee Sölle. It is precisely the ideas of “ecotheology” or “green theology” that center on creation in its divine unity, Dorothee Sölle considers the basis for consistently accentuating relations and reciprocity in the context of creation where the essential aspect is active participation and responsibility for connivance which God has entrusted to humanity.

3

What is Sufism?

88%

Ahmed S.

Forum Philosophicum

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2008

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vol. 13

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issue 2

233-251

EN

Most Western scholars define Sufism as the spirituality of Islam or the mystical version of Islam. It is thought to be the inward approach to Islam that emerged and flourished in the non-Arab parts of the Islamic world. Most scholars like William Stoddart think that Sufism is to Islam what Yoga is to Hinduism, Zen to Buddhism, and mysticism to Christianity. In this essay, I will shed light on the major lines and elements in the philosophy of Sufism. I will try to give a concrete account of Sufism by introducing its major features within the relevant Islamic tradition and history.

4

Filozofia religii Abrahama Joshuy Heschela - mistycyzm bez magii?

76%

Pawlik A.

Studia Europaea Gnesnensia

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2016

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issue 13

187-200

EN

The article is devoted to the mystical nature of the philosophy of depth, as conceived Abraham Joshua Heschel. Although this philosophy draws strongly upon the Hasidic and Kabbalistic tradition, its mysticism is existential as opposed to magical.

5

O. Kasper Drużbicki SJ (1590-1662) i jego nauka o doskonałości chrześcijańskiej

75%

Mandziuk J.

Saeculum Christianum. Pismo Historyczne

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2017

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vol. XXIV

128-138

EN

At their beginnings, Jesuits had a huge impact on the Catholic Church in Poland. They introduced the Council of Trent reform and stopped the spread of Protestanism. Amongst them, there were many mystics, great theologians, missionaries, saints and priests. One of them was Father Kasper Druzbicki, theologian, ascetic writer, preacher and administrator. One of his many theological works is a treaty about the shortest way to Christian perfection, which is God’s will fulfillment. The book is not just designed for those in consecrated life, but also in secular life who strive toward holiness.

6

Mistyka św. Serafina z Sarowa i św. Franciszka z Asyżu

75%

Białous M.

ELPIS

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2015

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vol. 17

87-91

PL

Niniejsza praca prezentuje postacie Św. Serafina i Św Franciszka porównując ich mistykę. Obaj święci są uważani za typowych reprezentantów swojego wieku i millenium: Św. Serafin - mistyk ortodoksyjnego wschodniego chrześcijaństwa, Św. Franciszek - chrześcijańskiego zachodu, rzymskokatolickiego mistycyzmu. Podobne było ich życie w ubóstwie, podobna radość życia i stosunek do natury, podobne kościelny i sakramentalny wymiar ich duchowości. Ale były różnice. Mistyka Św. Franciszka jest bardziej związana ze sferą świata emocjonalnego i materialnego, z rzeczywistością ziemską. Natomiast Św. Serafin jest wiernym naśladowcą zakonnej tradycji góry Synaj, góry Athos i innych przedstawicieli hezychazmu, który pozostając w ziemskim ciele doświadczał wolności duchowej. Te różnice są widoczne jeśli porównamy doświadczanie Chrystusa przez Serafina w Wielki Czwartek i wizję Św. Franciszka na górze Alvernia.

EN

This paper presents figures of St. Seraphim and St. Francis, comparing their mystic. Both saints are regarded as typical representatives of his age and his milieu: St. Seraphim – of the Eastern Orthodox Christian mystic, St. Francis – of the Christian West, the Roman Catholic mysticism. Similar was their life of poverty, similar the joy of life and the attitude towards nature, similar the ecclesial and sacramental dimension of their spirituality. But there were differences. St. Francis’ mystic is more associated with the sphere of emotional and material world, with the earthly reality. And St. Seraphim is a faithful follower of the monastic tradition of Mount Sinai, of Athos and of the other representatives of hesychasm who remaining in the earthly body experienced the spiritual liberation. These differences are visible, if we compare the experience of Christ by Seraphim on Great Thursday and the vision of St Francis on the mountain of Alvernia.

7

Poetika světské lásky v hagiografickém spise o Maríi de Jesús Tomellín

63%

Zatlkajová K.

Svět literatury – Časopis pro novodobé literatury (World of Literature – Journal for Modern Literatures)

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2016

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vol. 54

148-155

EN

The aim of this paper is to analyze different possible ways to approach the code of love in the hagiographical biography of New Spain’s nun María de Jesús Tomellín, who lived in the 16th century in Puebla de los Ángeles. Firstly, it focuses on the relation between the understanding of love in the so called nuptial mysticism and the profane amorous code, especially courtly love. After that we study possible parallels between the secular and sacred amorous realm in the hagiographical text.

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Valentin Weigel und seine Auslegungen der Genesis

51%

Žemla M.

Acta Comeniana (International review of Comenius studies and early modern intellectual history)

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2014

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vol. 28

23-50

EN

An important part of the work of the Lutheran pastor, mystic, theosophist, and Paracelsian Valentin Weigel (1533–1588) consists of interpretations of the opening chapters of the Book of Genesis. The writings, which treat the theme systematically and in extenso, had already caught the interest of modern scholars primarily from the historical and philological perspective, oriented towards determining their disputed authorship. Even now, however, after the publication of the critical edition of Weigel's four major commentaries on Genesis in 2007, these treatises have been little examined from the point of view of their intellectual content, sources, and role in his thought. These questions are addressed in this study. It deals with not only the four systematic commentaries but also with reflections on the same topic in other texts of the author. Weigel, whose discussions in many points foreshadow the theosophy of Jacob Böhme, turns critically against Luther and Melanchthon, and he tacitly draws on earlier interpretations (Origenes, Augustine, Hugh of St. Victor, Pico della Mirandola, Paracelsus). It is on the basis of the commentaries on Genesis, which Weigel himself considered as fundamentally important from the very beginnings – and, indeed, they have a crucial position within his work – that one can assess not only his natural philosophical concepts but above all the relationship of the "natural" knowledge to the mystical and religious knowledge that are inseparably conjoined in his work. Their convergence does not include empirical examination of the world but rather the correct understanding of the introductory passages of Genesis, which according to Weigel sum up the whole Bible. For Weigel, the knowledge of nature is something essentially different from how it is presented by Paracelsus – to whom Weigel otherwise refers so much. It is man who stands at the centre of Weigel's interests – more exactly man as capax Dei – and he subjects all his theosophical reflections on creation to this mystical perspective.

9

„Na skrzydłach pokoju, w porannym wietrzyku…”. Tersteegen, Klopstock, młody Hölderlin: poetyckie wizje ciszy

51%

Haas A. K.

Studia Gdańskie

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2011

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issue 29

403-430

PL

Teologicznie ważny temat ciszy był podejmowany również w poezji XVIII w. Trzej niemieccy poeci znajdujący się pod wpływem pietyzmu – Gerhard Tersteegen (1697‒1769), Friedrich Gottlieb Klopstock (1724‒1803) oraz Friedrich Hölderlin (1770‒1843) realizują go na trzy różne sposoby. Gerhard Tersteegen, w ujęciu ciszy najbliższy teologii chrześcijańskiej, korzysta z tradycji mistycznej, w której cisza związana jest z kontemplacją oraz stanowi warunek zjednoczenia duszy z Bogiem. Także dla F. G. Klopstocka pojęcia ciszy i pokoju wypływają z doświadczenia religijnego, chociaż poeta używa ich również w utworach o tematyce świeckiej. Młody F. Hölderlin ukazuje ciszę jako alegoryczną postać bóstwa. Łącząc myśl platońską z tradycją chrześcijańską dąży do stworzenia uniwersalnej, duchowej, ale nie religijnej wizji ciszy.

EN

The theologically important theme of silence was undertaken by poets of the 18th century. Three German poets under the influence of Pietism – Friedrich Gottlieb Klopstock (1724‒1803), Gerhard Tersteegen (1697‒1769) and Friedrich Hölderlin (1770‒1843) – realize this theme in three different ways. In his way of showing silence Gerhard Tersteegen has come nearest to the Christian doctrine. He uses the mystical tradition, in which silence is part of contemplation and the condition of the fellowship of the soul with God. The concepts of silence and peace in the poems of F. G. Klopstock are connected with the religious experience, but he also uses them with secular subject matter. The young F. Hölderlin shows silence as an allegorical figure of the pagan god. Hölderlin, uniting the Platonic thought with the Christian tradition, aims to create a universal, spiritual, non-religious concept of silence.

10

Modernism, Mysticism and the Pursuit of Freedom Bringing the initial instinct of the Modernists to its fullment in the model of the Christian mystic

51%

Szczecina L. Z.

Language. Culture. Politics. International Journal

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2021

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vol. 1

171-191

EN

While one can certainly debate about the forms Modernism (in the artistic sense) manifested itself in and what actually qualied as Modernism, one cannot deny that the desire for freedom was one of its underlying tenets. In the 21 st century it would seem however that the desire for freedom has not been satiated. In the following essay I will explore whether emancipating art from a moral authority achieved the freedom modernist artists so deeply desired and I will question whether severing himself from objective truth the artist was allowed to fully thrive. Comparing Modernist concept's (Stream of consciousness, that art should reect reality and the emphasis on subjectivity etc.) with the fundamentals of Christian mysticism (i.e. the interior life) and by reconciling subjective experience with objective truth through the use of St John Paul II's philosophical anthropology I hope to pose an alternative path to satiate, truly satiate, the Modernist's thirst for freedom.

11

La poésie mystique indienne est-elle morte ?

51%

Kumar S.

Svět literatury – Časopis pro novodobé literatury (World of Literature – Journal for Modern Literatures)

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2022

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vol. 32

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issue Special Issue

201-215

EN

The present article is an attempt at understanding the various stages of artistic expressions through which Indian mystic poetry has passed and argues that this art form has not become stagnant or dead. It aims to show that it continues to flourish and evolve. It also focuses on a period of transition where a new poetry seems to appear against the background of conventional poetry. This article deals with the concerned question from a critical point of view and clearly marks the various phases of its development, divided into three different stages. It explains that each phase, though complete in itself, serves as a link to the following one. The utmost care has been taken to present the arguments related to mystic poetry in as clear a manner as possible so as to remove the misperceptions that prevails about it. Some important poets like Maithili Sharan Gupt, Mahadevi Verma and Harivansh Rai Bachchan have been discussed in this article in order to have a synoptic view of growth and evolution of Indian mystic poetry. In short, an attempt has been made to present a journey of Indian mystic poetry from the 19th century to the post-Independence period.

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Przedstawienie mistycznych źródeł nazizmu w polskiej literaturze historyczno-filozoficznej

K problematice „Green theology“. Spirituální obrat ke stvoření skrze mystiku Dorothee Sölle

What is Sufism?

Filozofia religii Abrahama Joshuy Heschela - mistycyzm bez magii?

O. Kasper Drużbicki SJ (1590-1662) i jego nauka o doskonałości chrześcijańskiej

Mistyka św. Serafina z Sarowa i św. Franciszka z Asyżu

Poetika světské lásky v hagiografickém spise o Maríi de Jesús Tomellín

Valentin Weigel und seine Auslegungen der Genesis

„Na skrzydłach pokoju, w porannym wietrzyku…”. Tersteegen, Klopstock, młody Hölderlin: poetyckie wizje ciszy

Modernism, Mysticism and the Pursuit of Freedom Bringing the initial instinct of the Modernists to its fullment in the model of the Christian mystic

La poésie mystique indienne est-elle morte ?