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Pojęcie zgorszenia w Okruchach filozoficznych Sørena Kierkegaarda

100%
Motylińska M.
Filo-Sofija
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2007
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vol. 7
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issue 7
121-130
EN
The article concerning offense in Søren Kierkegaard’s Philosophical Fragments is an attempt to answer the question, how the Danish philosopher understood this concept. It is impossible to find any precise definition, the literary character of analysed work does not allow it. Considering that, it becomes necessary to investigate the matter of offense in broad context and in reference to Practice In Christianity – a work complementary to Philosophical Fragments. Such reflection begins at the moment of collision between the Reason and the Paradox that can lead either to faith or to offense implicating suffering. An alternative to offense is faith, but it always appears with the possibility of offense, which is inseparably connected with the Paradox. Kierkegaard presents an unavoidable choice, compared to crossroads, between faith and offense with no other option. The author of Philosophical Fragments seems to be aware of the fact that his work can become to its reader nothing more but a contribution to an individual consideration.
2
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Gibt es ein Recht auf Nicht-Leiden? Umgang mit Leid und Behinderung

100%
Huber B.
Filo-Sofija
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2008
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vol. 8
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issue 8
79-96
EN
Physicians have the duty to relieve pain. In this article we search both for definitions of pain and suffering, chronical diseases and disabilities and the meaning of such. Like “cancer” the term “disability” often is associated with defects and suffering and considered ab-normal. What causes suffering and pain is not so much the impairment or disability itself but rather the experience of discrimination. People with disabilities expect that their dignity be respected and that they be treated with equality. Suffering and pain should be a motive for changing one’s way of thinking. Euthanasia, however, is not the answer to extreme pain. Pastoral care, but also Viktor Frankl and his logo-therapy, help us understand the process of coping with pain, suffering and disabilities and find meaning to it. Theodicy, the ever-unanswered question to “why”, is of no help. The result of our investigation is that there is no right to non-suffering but a right to solidarity in support by society. Psalm 90,12 (“So teach us to number our days that we may get a heart of wisdom”) reminds us of the fragility and finite nature of life and helps us accept this condition of human life.
3

Man as a Sick Animal - From Anthropology of E.M. Cioran

100%
Piechaczek S.
Przegląd Filozoficzny. Nowa Seria
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2008
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vol. 17
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issue 3(67)
107-123
EN
History is not propelled by sin, argus E.M. Cioran, but by a disease operating as a principle of individuation. In the past human beings were one with nature. We became separated from one another and from nature by pain. We have been awakened from our slumber and forced to acquire consciousness which puts us in the same row with animals. The moment of the gaining of self-consciousness is presented by Cioran as a cosmic tragedy. The invasion of mental processes into bodily tissue is a 'biological scandal', a pathology which came to rule of nature. Other animals suffer in peace reconciled with their fate and prepared to bear all damages that their bodies sustain. Humans try to rebel, fully aware of the infirmity of the corporeal structures, and they make their misery a thousandfold more painful. We understand that our death is imminent and unavoidable. Moreover, death will not meet us unexpectedly at the end of our life, but it is heralded to us in every hour of our life, and marks our ordinary acts with finality and agony. Human life is a pilgrimage to oblivion, or perhaps even more emphatically it is a 'walking in daily death towards the ultimate death'. Every step we take brings us closer to annihilation. Cioran eagerly seeks a remedy for our plight but finds none. Precipitating our death is not a viable cure against it, putting it off is futile, and forgetting about it is no more that self-induced deception.
4

INDIVIDUAL AND COLLECTIVE ADAPTATION TO SUFFERING IN CONDITIONS OF EXTERNAL DURESS

100%
Smykowski J.
Kultura i Społeczeństwo
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2007
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vol. 51
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issue 2
47-63
EN
'The author of the article analyses the psycho-social changes which occur in individuals and groups from the moment at which they are arrested/held to the moment at which they are placed in a camp. The tool for this analysis is the definition of suffering with its various dimensions. The briefly described process of human degradation was carried out by the organisational, material, psychological and social conditions created by the USSR's repressive apparatus. These conditions gradually reduced human needs to a basic, biological level. This reduction was caused by the suffering of individuals and groups at every possible level. The article compares the adaptation of adults and children to the conditions in which they found themselves.
5

SHALAMOV'S KOLYMA TALES

100%
Romanovskij D.
Slavia Orientalis
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2005
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vol. 54
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issue 2
187-205
EN
All of Shalamov's prose works are deeply connected to his own personal experiences in the forced labor camps of Kolyma. Most of his Kolyma Tales are autobiographical and can be viewed as both historical records and literary works. The objectivity of Shalamov's prose only adds to the chilling intensity of the stories. The tales are a testament to Shalamov's seventeen years in Stalinist Gulags. Shalamov does not tell the reader how to interpret a story. He simply tells a tale. He does not need to tell you that cutting off a man's hands is a terrible crime, he just describes the actions and allows the reader to absorb the impact as they read the cold, hard narrative. He frequently uses techniques of estrangement and paradox to augment camp experience, which reflects his belief that there is no moral, emotional or spiritual gain in suffering. Brutality and inhumanity face us, readers, when reading Shalamov, and yet, humanity and glory are likewise evident. Shalamov shows us how people remain human even in the most inhumane circumstances. His stories are also a reminder of the resiliency of man; they show how resistant people can be in circumstances of complete mental and physical oppression. Shalamov's own survival of the Kolyma death camps makes even the most painful story in Kolyma Tales much more triumphant.
6

Cierpienie: cena, jaką płacimy za historię

100%
Werner W.
Sensus Historiae. Studia interdyscyplinarne
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2010
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issue 1
69-73
EN
The article deals with the problem of suffering considered as the intrinsic part of historical consciousness. Historical consciousness, interpreted here as a way of thinking and not only as the subject of thinking (i.e. historical knowledge), is connected with the individual perspective. The individual awareness puts the great burden of responsibility on the singular (and thinking historically) man. As people of historical culture we believe that our future is determined by our previous acts and decisions. Therefore, suffering is the result of the gap between ‘is’ and ‘ought to be’, for which we feel responsible both as acting individuals and also as historical subjects.
7

Cierpienie. niepokojąca obecność Elifaza z Tefanu

88%
Kolarzowa R.
Kwartalnik Filozoficzny
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2013
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vol. 41
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issue 1
147-156
EN
The article concerns the relationship between heroic patterns of culture and anesthesia and its consequences. The considerations are focused on the well-known maxim suffering ennobles. Basing herself on the work of W. Sofsky and D. LaCapra, the author shows that the reverse of heroism is a depreciation of the direct testimony of the suffering. Discourse on suffering has the nature of rationalization, serving to maintain a distance from suffering. The form of this discourse assumes both the exclusion of the suffering and the appropriation of their personal position. Such discourse is based on anti-eudaimonism and the “hidden rule” that defines suffering as a deviation from normality. This justifies both the exclusion of the suffering and of claims addressed to them. These claims involve phantasms of heroicity and an aesthetics of the sublime: those afflicted by suffering should accept their condition exactly as defined by the heroic paradigm.
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COMMUNICATION OF SUFFERING. THE LAST PUBLIC SPEECH OF JOHN PAUL II IN ITALIAN PRESS (Komunikacja cierpienia. Wloska prasa o ostatnim publicznym wystapieniu Jana Pawla II)

88%
Szczepaniak M.
Biuletyn Edukacji Medialnej
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2010
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issue 1
87-98
EN
The last general audience of John Paul II on March 30th 2005 became a media event with a powerful communicative effect. The Italian press paid a lot of attention to it. The information about it appeared on the first pages of the main papers. The reports were often illustrated by the most spectacular element of the journalist's account, that is pictures of the suffering pope, often in big dimensions. Analysis of this event in Italian press (Corriere della Sera, La Repubblica, La Stampa, Il Messaggero, Il Tempo, Il Sole 24 ore, La Stampa, Il Giornale, Liberazione, Il Foglio, L'Unitá and L'Osservatore Romano) shows that John Paul II was not afraid of meeting the faithful, even at the price of showing them his 'real' face. One more time the pope showed, that his dialog with the world does not only consist of the words he speaks, but also of the whole range of non-verbal means of communication. The general audience of March 30th, 2005 confirmed also that the essence of the ministry of John Paul II lied in expressing himself in a powerful and moving way. Even those, who beforehand saw him as an actor of big media events, realized that Karol Wojtyla was 'acting' himself. The last public speech of the pope revealed his message to the world, which did not strengthen the verbal communication, even though it was equally convincing and clear. It was the message of suffering, courage, struggle, the desire not to hide one's weakness, the self-sacrificing effort to overcome one's physical limitations. It was the message of silence, which spoke for itself. In the last Apostolic Letter The Rapid development the pope explains, that 'the communication between God and humanity has thus reached its perfection in the Word made flesh' and 'the Incarnate Word has left us an example of how to communicate with the Father and with humanity, whether in moments of silence and recollection, or in preaching in every place and in every way'. The pope is convinced that precisely for this reason 'we can ask the Lord to help us to understand how to communicate with God and with other human beings through the marvelous communications media'. John Paul II remained faithful to this understanding of communication until the very end.
9
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Hřích světa a naše smíření

75%
Hentschel G.
Studia theologica
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2005
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vol. 7
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issue 3
30-38
EN
The words in Rom 5,12-21 raise the following questions: Did sin come into the world only through one man? Is only the suffering of Jesus Christ relevant for the salvation of all mankind? The traditional view of original sin does not agree with the present exegesis. A couple - not a single man - did sin in Gen 3. The primeval story describes a growth of guilt, which is not inheritable from one generation to another (Ezek 18). A 'social sin' does not contradict today's experience. The Old Testament knows atonement of one's own sins by 'steadfast love' (Prov 16,6), by confession of sin (2 Sam 12,13) and by offering animals (cf. Lev 17,11). The guilt of another person can be atoned by repaying good for evil (1 Sam 24,18), by intercession (Exod 32,11-14), and by the righteousness of a small minority (Gen 18,23-32). Especially important for understanding Jesus Christ is the suffering servant, who 'was wounded for our transgressions' (Isa 53,5). St. Paul knows that his own suffering is relevant for himself (Rom 8,17; 2 Cor 4,10f.; Phil 3,10), as for others (Eph 3,13; Col 1,24; 2 Tim 2,8-10). There exists also a 'social dimension' for atonement.
10
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Egzystencjalne znaczenie cierpienia w aksjologii Władysława Tatarkiewicza

75%
Konstańczak S.
Filo-Sofija
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2011
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vol. 11
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issue 2-3(13-14)
629-642
EN
The problem of human suffering was not the subject of a separate publication by Władysław Tatarkiewicz. However, such theme matter appeared in a few of his important publications, including his post-doctoral thesis “On inexorability of the good”, after-war publication “On happiness” and a small treatise “Ethical bases of revindication and compensation” justifying Polish claims for reparations after the warfare. Tatarkiewicz made a distinction between physical and spiritual suffering, but each one was always considered as a bad thing. War experience changed his attitude in this matter and therefore he admitted that it is impossible to eliminate suffering from human life and hence he claimed that one can experience happiness even in spite of some negative sensations. Age is not an obstacle to feel it either. However, he pointed out that undeserved suffering justifiably demands a compensation and the lack of it or evasion from redressing the wrong are immoral. One cannot evade a duty of minimizing of suffering because even personal suffering cannot be the reason of drawing back from moral duties fulfillment.
11

ZVODNÁ TVÁR NEĽUDSKOSTI

75%
Hrabovský M.
Filozofia (Philosophy)
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2016
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vol. 71
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issue 3
231 – 239
EN
Despite our growing knowledge about the mass killings and genocides, we are still uncomfortable with the fact that these mass killings were committed by ordinary, decent, normal, and even everyday people. Inhumanity is often seen as an overcome with extreme ideology or falling into the “animal” part of human being, but it is rather a consequence of an uncritical subordination to a false authority, and the desire to build a personal or national „Paradise“ at the expense of the suffering of the others. On the other hand, there are studies that examine the characteristics of the people who stood against the inhumanity and rescued Jews during the Holocaust. These people expressed so called “banal heroism” and their characteristics paradoxically contradict the ideal and obedient citizen. This study will therefore focus on criticism of „normality“ rather than on criticism of the extreme ideologies.
12

SYMPTOMATOLOGY AND SUBJECTIVE FEELINGS OF EMOTIONAL DISTRESS AMONG ADOLESCENTS: IMPACT OF THE HEARING STATUS

75%
Cernelic B. M.
Studia Psychologica
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2009
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vol. 51
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issue 2-3
193-206
EN
The aim of this study is to determine if the hearing loss influences the level of psychological distress and symptoms among deaf adolescents by examining the difference between deaf adolescents and their peers who have normal hearing. 36 deaf and 36 adolescents with normal hearing participated in the study. The two groups were assessed by means of The Trauma Symptom Checklist and the Non-verbal Scale of Suffering. To test the relevance of the differences between the experimental group and the control group we applied the Mann Whitney U-test. The results showed no statistically relevant differences between expressed symptoms of the two groups. The same level of emotional distress (suffering) was observed among both groups of adolescents; anxiety was positively linked to depressive feelings, feelings of sadness and sexual concerns, although it had no relation to emotional suffering. The demographic variables (age, sex and socioeconomic status) were not related to the level of symptoms. On the basis of the obtained results and analyses, we may conclude that deaf adolescents did not demonstrate characteristics of lower level adaptation. The interpretations of the results have taken into account the theoretical assumptions and previous research of other authors.
13
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K ANTROPOLOGICKÉMU PROJEKTU V TEOLOGII E. SCHILLEBEECKXE. ČLOVĚK JAKO HOMO HISTORICUS

63%
Kolářová L.
Studia theologica
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2013
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vol. 15
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issue 2
45–64
EN
Through an analysis of the human experience structure in Schillebeeckx’ theology, this article examines the anthropological conditions of the potential religiosity of humankind. The methodical validity of the approach: comprehending the image of humanity used in Schillebeeckx’ theology presupposes a formal division of epistemic levels in its attitude towards humankind. The differentiation between the “first”, “pre-religious” basic level in theological language usage clarifies the given theological intention better. The validity of the content: in his theology Schillebeeckx works with the principle of the autonomy of the world and of humankind. As he seeks a field of values proper to religion, he allows the general human level to maintain its authenticity. The human experience structure in Schillebeeckx’ concept displays human authenticity on its basic level, while at the same time it proves to be a transcending system in principle. As such it can and should be the starting point for an explicit understanding of humanity’s religious dimension.
14
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SANCTIFIED ILLNESS - THE CASE OF SISTER FAUSTINA (Choroba uswiecona - przypadek siostry Faustyny)

63%
Szubert M.
Lud
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2010
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vol. 94
333-346
EN
The article analyses Sister Faustina's Diary - Divine Mercy in my Soul, which reveals the exceptional ability of the author to transcend pain and sanctify it. Tuberculosis and the related suffering were for Sister Faustina a sign of being chosen, called to accomplish the mission of salvation. The teleologisation of the illness is an example of her Christian interpretation where intentionality of physical suffering interweaves with the vision of the Passion. From the perspective of psychopathology, one the other hand, the mission of the saint is reduced to visual and auditory hallucinations with the sublimation of human drives being at their source. The experience of chronic health dysfunction leaves an open road to interpretation. The illness can, as in the case of Sister Faustina, be subjected to cultural and religious signification or stripped of any meaning. The author draws attention to the interpretation of Sister Kowalska's case from the perspective of medical anthropology. In this interpretation the illness becomes a relativised text of culture, which implies the necessity for a holistic approach. Cultural anthropology (and its subdiscipline, i.e. medical anthropology) overcomes the limitations of biomedical paradigm, showing that the illness is a phenomenon at the intersection of many discourses and ideologies. The main aim of the article is to show the worldviews which orientate contemporary reflection on the problem of health and illness, discussed in both the contextual and general theoretical dimensions.
15

Zło. Zdrada, a porządek społeczny. Porównanie koncepcji zła J. Tischner i A. Ophira

63%
Kamiński Ł.
Kwartalnik Filozoficzny
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2017
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vol. 45
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issue 3
65-88
EN
This article is a comparison of two concepts of evil. The first is the concept of dialogical evil in Józef Tischner's philosophy, where the category of betrayal plays an especially important role. The second is to be found in the work of the Israeli philosopher Adi Ophir, who portrays evil as part of what exists and places it within social order. The main issues dealt with in the text are what evil is, where we should place it, and where it is born. The problem of evil in Tischner's philosophy is related to the human way of feeling and perceiving the world, and to the relations between people. Furthermore, it is related to the human mind and the ways it experiences pain or suffering. The main issue for Tischner was how evil is experienced, and how it arises and acts. In contrast, Adi Ophir in his philosophy of evil pays attention mostly to the social order and the order of things. On the one hand, he places evil in order of things, as part of what is there. On the other, he connects evil with social order, with its production and distribution. Ophir shows how evil is created and spread through the social system. He uses the category of superfluity to describe the main quality of evils. His theory refers to the way of evil is thematized as suffering and damage, and to the problems of prevention and compensation. The main issue of the article is the question of what evil is more closely related to – is it the constitution of the self, feelings, thinking, and perceiving, or is it the social order and human relations in a system of exchange. Generally, the thesis presented here is that evil should be the main interest of the moral domain.
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