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KATECHIZOWAĆ W DUCHU NOWEJ EWANGELIZACJI

100%
ROZEN B.
Studia Ełckie
|
2014
|
vol. 16
|
issue 4
523-543
EN
The author of the article “Catechization is the spirit of new evangelism” refers to the teachings of the Church, especially those of Pope John Paul II and Pope Francis. She indicates the need for catechetical revival so that the everlasting truth of the Gospels can be conveyed to young people in a way which is better suited to contemporary mentality and the conditions that we live in. The first paragraph, entitled “New evangelism” explains the concept, referring especially to the teaching of John Paul II. Paragraph two, entitled “Catechetical renewal” points to the need for in-depth understanding of catechesis, for being open to contemporary youth and to the need for revival of the Christian identity. The third paragraph, entitled “How to stand up to the task of the catechetical revival” points to the main aspects which are essential in the process of revival; these are: awareness of the mission, responsibility for one’s own formation and opposing egoistic acedia. The last paragraph, which concludes these scientific considerations, is entitled: “Teaching religion as a way of achieving sainthood”. The entire article indicates the need for a fresh look into catechetic activities, which is necessitated by cultural changes.
2

THE PHILOSOPHY OF MAN AS CONCEIVED BY MAX SCHELER

88%
Makota J.
Kwartalnik Filozoficzny
|
2008
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vol. 36
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issue 3
133-147
EN
Scheler refers man, on the one side, to the animal kingdom, and on the other, to God. 'Homo naturalis' includes the vital sphere and the psychic one. However, the essence of man inheres in his spirit which is the source of the volitionary and emotional acts. The spiritual centre of acts, the person, is no substance but only an arrangement of acts. The physiological and the psychical vital processes are only two sides of a single process of life. The dualistic view of man does not mean the soul and the body but the spirit and the life. In the early stage Scheler conceived God as a person, later on he mentioned only an absolute being without naming it a person. This being is supposed to be vested in an infinite spirit-reason and an irrational impetus. The 'ens a se' develops from a preoriginal principle due to a stronger and stronger permeation of the spirit and the impetus. And the place of this selfrealization of God is man. There are also presented the commentaries of some scholars and the critical comments of the authoress.
3
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PRINCÍPY EXISTENCIÁLNEHO PERSONALIZMU V KONTEXTE BYZANTSKEJ ANTROPOLÓGIE

88%
Grečo P.
Konštantínove listy
|
2017
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vol. 10
|
issue 1
83 - 97
EN
The study is based on the Berdyaev’s philosphy. The fundation of personalism is supremacy of person before its being. While being is a product of an abstract mind and is deprived of its existence, the person is associated with freedom. Therefore if there is freedom, it can not be determined by being. The spirit is not being but it is freedom. The spirit can not be tied to the order of being, but to a personal existence. Supremacy of person to its material needs has been defined by the founder of a philosofical movement, Berdyaev companion, Emmanuel Mounier. According to these principles it is necessary to redefine the person not on the base of individuality but on the base of existentialism. So far has dominated the definition of a person in substacial definition according to Boëthius. We propose here non substantial determination. Because the spirit, pneuma, is the fundament of the personal identification and self-indentification. We develop this based on the authentic legacy of the Byzantine anthropology. According to it the fundamental characteristic of personal existence is that a person enters into relationships. The nature and characteristics of the person are manifested only in the relationship. Individuality is not able to create relationships. A person is determined to develop such relationships in vertical and horizontal directions hence to divine and human being. The prototyp is the Trinitarian and divine- human concept of a person developed by Kappodocia church fathers. Based on this holistic understanding of a person we show a contrast to a noetic and anthropological reductionism within Latin (western) concept of defining a person whose result is a disoriented man. Suggested outcomes of this study may contribute to recovery of the holistic approach in uderstanding of the human person. Such new understanding of human being is as contradiction to deformed definition of human person according to natural, social or psychological determinism.
4

Krew — duch — ciało (na podstawie trylogii Wiery Kryżanowskiej)

88%
Arciszewska K.
Slavica Wratislaviensia
|
2011
|
vol. 153
351-360
EN
The article shows, taking as an example the works of the Russian writer, the new and interesting version of the motif of vampirism. Kryzhanovska (Rochester) creates supernatural creatures close to typical vampires, who live in the place between life and death, but use not only the blood but spiritual energy too. Kryzhanovska uses the topic of vampire to present the occult system of men and necessity of spiritual metamorphosis. The Russian writer shows how important the blood is in the occult. This symbol of life and death joins different levels of human body: from physical through astral to spiritual aspect.
5
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PROBLEMATIKA ČLOVEKA A SLOBODY V LIBERALIZME Z POHĽADU EXISTENCIÁLNEHO PERSONALIZMU

75%
Grečo P., Kotulič R., Kravčáková Vozárová I.
Konštantínove listy
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2020
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vol. 13
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issue 2
153 - 165
EN
The aim of the paper is to compare and contrast modern enlightenment and resulting liberalistic understanding of man and freedom from the position of existential personalism. This includes „the primacy of the person“ and „the freedom of the spirit“ as constituted in the Berdyaev philosophical context. Berdyaev realizes that the issue of freedom of conscience and religious freedom is difficult and painful, and usually poorly formulated. His most fundamental objection to liberalism – indifferent to religion – is that he understands the issue of freedom of religion and conscience as some formal right, one of many human rights. In contrast, the ecclesiastical world, which maintains faith, often slips into the denial of freedom of conscience and religious freedom, is afraid. It can be said that everyone is actually placing this question onto political, formal and external levels. The study points out that liberalism fail to justify the liberation of man, and that the lack of the material basis of freedom ultimately leads to the denial of freedom and of man himself. The input of personalism in this subject is topical, since freedom justifies the synthesis of theonomy and autonomy that is God-human like.
6

KOLEM PATOČKOVY POLITIKY DUCHOVNÍHO ČLOVĚKA

75%
Chvatík I.
Filozofia (Philosophy)
|
2015
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vol. 70
|
issue 6
458 – 464
EN
In his political fight for freedom Patočka sacrificed his life. His action was in full accord with his teaching. The key concept of his philosophy of history was the upswing over the level of mere sustenance of life. In the ancient Greece, this upswing gave simultaneously birth to politics and philosophy. This was the starting point of history. Patočka’s concept “solidarity of the shaken” is interpreted as the solidarity of those who have lost their belief in the possibility of an absolute meaning of this world, those, who know, what is the meaning of history, namely facing up a slide into meaninglessness of the mere sustenance. If history is the history of upswings, i.e. the repeated fight against sliding into non-historicity, if it is an endeavour rooted in freedom, then the problem of history cannot be resolved once and for all; we have to make repeatedly our efforts to solve it.
7
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POJEM OSOBNOSTI V DIELE RUSKÉHO FILOZOFA NIKOLAJA ALEXANDROVIČA BERĎAJEVA (VYVRCHOLENIE PERSONALISTICKEJ LÍNIE SLOVANSKÉHO MYSLENIA)

63%
Petkanič M.
Konštantínove listy
|
2018
|
vol. 11
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issue 1
130 - 137
EN
The paper provides an analysis of the main features of personality in the work of N. A. Berdyaev, who belongs to the most prominent authors of the personalistic line of Slavic philosophy. It is primarily concerned with Berdyaev’s principal book Slavery and Freedom (1939), which elaborates this theme most thoroughly. Berdyaev’s concept of personality is here interpreted in correlation with other central concepts of his work, above all with freedom and spirit – both are exposed as the inherent attributes of personality. While Berdyaev’s metaphysics is based on duality of spirit and nature, or freedom and necessity, the paper points to his concept of person(ality) as based on triple structure: spirit, soul and body. The paper also examines Berdyaev’s fundamental conceptual distinctions between personality and individual and outlines the differences in standpoints of personalism and individualism, while the latter is shown as opposed to the former.
8

AFRICANS CONCEPT OF MASQUERADES AND THEIR ROLE IN SOCIETAL CONTROL AND STABILITY: SOME NOTES ON THE ESAN PEOPLE OF SOUTHERN NIGERIA

63%
Akubor E. O.
Asian and African Studies
|
2016
|
vol. 25
|
issue 1
32 – 50
EN
In every culture there are certain ideas explicit in the interaction of different elements which in turn sometimes act as an instrument of social control with which different cultural segments are held together. Prior to the spread of Islamic and Christian influences, most societies in Africa believed in a complex structure of spirits and ancestors who influenced the living. This was contained in the traditional belief which reflects the wholeness of the universe, i.e., the various elements of which constituted not only the living, but also the dead and spirits. Thus among the Esan, the Erinni (Elimin masquerades) are organic to their myth of creation. In this way, they function as the major stabiliser of the people’s destiny. As far as the people are concerned, they are ancestral spirits who periodically visit their living forebears in masquerade forms. Their visits are regarded as spiritual interventions to the world of the living and as a result are highly venerated. To the Ifeku-Ibaji, Egwu (masquerade) symbolised both the ancestral shrine as well as represented the resurrected spirits of a dead elder, whose appearance and performance played a protective and regulatory role in the affairs of the living. Specifically, it governed the laws which were irrevocable and punishable by death. In the Ejagham society of Cross River, the task of detecting witches and wizards rested with the Echi-Obasi-njom (the masquerade), it usually carried out this function in a wheeling, gliding dance organised by the society. Echi-Obasi-njom was usually accompanied by attendants as it swiftly moved round the settlement in search of witches and wizards in their hide outs. All over Yoruba land, the Egungun represent the spirit of the ancestors who have descended from heaven/ mountains. It celebrates a period when the dead interact with the living, as it is their responsibility to compel the living to uphold the ethical standards of past generations. The data obtained from primary and secondary sources were deployed to carry out the study in an analytical and narrative historical method. Findings indicate that unlike, the neglect of this practice in most societies (especially while the advent of Christianity and Islam), has led to an alarming rise in crime.
9

Sens w logoterapii i analizie egzystencji Viktora E. Frankla

51%
Michalski K.
Kwartalnik Filozoficzny
|
2017
|
vol. 45
|
issue 3
105-131
EN
Starting from the psychoanalysis of Sigmund Freud and ‘individual psychology’ of Alfred Adler, Viktor Frankl (1905 - 1997) developed an independent approach, which he called ‘logotherapy and existential analysis’. Logotherapy and existential analysis is a clinically underpinned, meaning-oriented psychotherapeutic procedure. The aim of this procedure is to confront the patient with the question of meaning of his existence, and to accompany him in the search for concrete possibilities of meaning. Logotherapy provides help in recovering the meaning of one's life.
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