Search results

1

COMMON SENSE APPROACH TO THE RESTORATION OF SACRED ART

100%

Lopez Pinto A.

Studia Gilsoniana

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2014

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vol. 3: supplement

537-545

EN

In this paper, Sacred Art is examined as an imitation of historia. Historia interprets historical human events as empirical, material and real while seeking to understand their moral and spiritual significance. It is from historia that sacred art can be understood, where Christ and the saints are portrayed in the integrity of their human natures united to symbols representing Divinity or grace in order to present a visual/contemplative narrative. Mortimer Adler rightly sees that the vision of the beautiful is inherently contemplative, thus sacred iconography provides a language that can form the common sense of men and women.

2

„Widzieć boga w sposób niewidzialny” – pojęcie visio Dei u św. Augustyna

100%

Jasiewicz A.

Seminare. Poszukiwania naukowe

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2011

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vol. 30

235-243

EN

Augustine’s visions are one of the most influential accounts of mystical experience in the Western tradition, and a subject of persistent interest to Christians, philosophers and historians. This article explores Augustine’s account of his experience as set down in the Confessions, and explores his mysticism and visio Dei. Even so, if, broadly described, the characteristics of mysticism generally defined as being the possession of a most penetrating intellectual vision into things divine, and a love of God that was a consuming passion, then Augustine merits consideration.235-243

3

Duchowa walka między prawdziwym a fałszywym „ja” jako droga do kontemplacji Boga w świetle twórczości Thomasa Mertona

100%

Oleśków W.

Studia Paradyskie

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2019

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issue 29

131-148

PL

Walka duchowa między prawdziwym a fałszywym „ja” jest jedną najważniejszych koncepcji Thomasa Mertona. Walka ta rozgrywa się w sercu człowieka. Odkrycie prawdziwego „ja” jest wypracowaniem dojrzałej tożsamości w Bogu. Chrześcijanin zaczyna postrzegać świat z głębszego i bardziej duchowego punktu widzenia. Zaczyna on bardziej dostrzegać Chrystusa w swoim życiu. Staje się bardziej świadomy prawdziwego znaczenia swojej egzystencji. Oddala się on od rzeczy zewnętrznych, uwalnia od niepokoju i uczy się wychodzenia ku Bogu i drugiemu człowiekowi. Życie poświęcone kultowi fałszywego „ja” jest życiem grzesznym. Kierując się fałszywym „ja” człowiek jest przekonany, że jest bogiem i wokół niego skupia się cały wszechświat. Dąży on jedynie do zaspokojenia swoich pragnień. Poprzez odkrycie prawdziwego „ja” człowiek dochodzi do doświadczenia jedności z Bogiem, do kontemplacji. Jest to przeżycie własnej rzeczywistości zanurzonej w Bogu. Kontemplacja jest znakiem w pełni dojrzałego życia chrześcijańskiego.

EN

Spiritual fight between the true and false “self” is one of the most crucial concepts of Thomas Merton. This fight takes place in one’s own heart. Discovering the true “self” is the elaboration of mature identity in God. Christians start to perceive the world from a deeper and more spiritual perspective. They start to more often notice Christ in their lives. Becoming more aware of the true meaning of their existence is of the essence. They distance themselves from external items, freeing themselves from anxieties and learning to approach God and another person. Life devoted to the cult of fake “self” is a life in sin. A person guided by the fake “self” is convinced that he himself is a god and the world evolves around him. His only strive remains towards fulfilling his desires. Through discovering the true “self” a person experiences unity with God and contemplation. It is an experience of one’s own reality, immersed in God. Contemplation is a sign of fully mature Christian life.

4

The Misticism of the Self in the Philosophy of Plotinus

100%

Stróżyński M.

Filozofia Chrześcijańska

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2016

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vol. 13

97-120

PL

The subject of the article is analysis of mystical experience in Plotinus’ philosophy from the perspective of the experience of the self. The author point to two distinct levels of contemplation present in Plotinu: the noetic and the hypernoetic one. The first is an intellectual intuition of the true being, while the latter is a union with the One above being through unknowing. Hypernoetic experience is discusses in terms of an experience of the core of the human self, which is inseparably united to the One in such a way that the ultimate experience of the self is, at the same time, the experience of the One as indistinct from the self. Plotinus, however, does not interpret this experience as a testimony to the objective identity of the One and the soul, but in terms of a subjective state which is, in a way, contradictory to the metaphysical state of affairs. The One is distinct from the soul, but in the ultimate experience become indistinguishable from it. The mysticism of the self within philosophy brings about an inevitable tension which is overcome by Plotinus through the use of distinction between the experience of reality and reality in itself.

5

Kontemplacja a poznanie w filozofii Plotyna

100%

Stróżyński M.

Logos i Ethos

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2013

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issue 2(35)

259–295

EN

Plotinus’ mysticism is a controversial field of study. While some scholars see in it the essential aspect of his system, others consider it to be of little importance. Interpretations of the “mystical union” with the One also differ from monistic to theistic, and the debate seems to be far from an ultimate conclusions. This paper is an attempt to find a different approach to this problem, namely, by examining relationships between contemplation (which appears to be a more useful term than “mystical experience”) and knowledge in the system of Plotinus. It is suggested that the two main types of contemplation are “noetic” contemplation, which is a paradigm for knowledge and derives from Plato’s and Aristotle’s account of noesis, and “hypernoetic” contemplation which is a borderline phenomenon for ancient philosophy, because it is a state of beatifying unknowing. While noetic contemplation is more typical of Western philosophy, hypernoetic contemplation is a phenomenon similar to what Eastern mystical religions strive for. Even though Plotinus’ philosophy seems to incorporate an experience that is central to the Eastern thought, the author of the Enneads remains a profoundly Western thinker, trying to put the state of contemplative unknowing in the context of intellectual, rational pursuit of truth and happiness.

6

Muzyka. Od recreatio do contemplatio

100%

Bramorski J.

Forum Teologiczne

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2013

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vol. 14

35-49

EN

Ancient thinkers, especially Aristotle, underlined the meaning of music in relaxation as the inner ”revival” of a human being. Music had an important place in the Aristotelian concept among the four disciplines constituting the basis of education (grammar, gymnastics, music and drawing). It was not as the other three disciplines subordinated to some activity or useful purpose, but taught the human being how to relax in a decent way. Music did not constitute the component of common entertainment but characterized the attitude of diagogé, in which pleasure joined in beauty in an ethical sense. In Roman culture, it was expressed by the Latin term otium - indicating first of all the freedom of planning your time. In ancient thought, the understanding of relaxation supplied by music (otium musicum) did not restrict itself to recreational dimension only, but referred to the deeper spiritual sense. For music led the human being to contemplating beauty. That conviction was undertaken in the thought of the Church Fathers, especially St. Augustine. The Bishop of Hippo showed it in the dialogue About music as a philosophical discipline, which constitutes the basic condition of contemplation by clearing the mind and moral rebukes. Medieval theology also comprehended music not only as an esthetic form of entertainment, but first of all as the expression of cosmic harmonia mundi, finding its reflection in the spirituality of a person. Music as one of the ways of inner revival (recreatio), leads the human being to contemplation (contemplatio), in other words, to the attitude of admiration over the mystery of God. Such understanding of music reveals its theological dimension – as via pulchritudinis.

7

Political and Contemplative Life in Aristotle’s Account of Happiness

100%

Candiotto L.

Peitho. Examina Antiqua

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2012

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vol. 3

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issue 1

143-154

EN

Through the concepts of ἔργον and βίος, the article describes the twohappiest forms of life, i.e., the theoretical and the political one, askingwhether happiness is founded on the conjunction of the two. Focusingon the connection between philosophy, education and politics the paperemphasizes the role of contemplation as πράξις and the importance ofphilosopher for the city.

IT

Through the concepts of ἔργον and βίος, the article describes the two happiest forms of life, i.e., the theoretical and the political one, asking whether happiness is founded on the conjunction of the two. Focusing on the connection between philosophy, education and politics the paper emphasizes the role of contemplation as πράξις and the importance of philosopher for the city.

8

Contemplation and rationality. The sacred dimension of theology

86%

Królikowski J.

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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2018

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vol. 8

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issue 1

PL

This article raises the question of the mutual relation between theology and prayer. Theology is knowledge about God – the Holiest – and should carry out research in a holy manner, contributing to the holiness of the person who is connected with theology as a teacher or a student. The question of the relation between theology and prayer belongs to the most fundamental issues concerning the method of theology to which we should constantly refer as to an important source of guidelines for today. This article first focuses on certain statements which appeared in the past centuries and which discussed the relation between theology and prayer, trying to find the adequate approach to the spiritual and scientific situation in the field of theology in those times. After this introduction, it presents the view that prayer may be used in service of theology. Theology, on the other hand, in its full and traditional sense, is total and complete only then, when it constitutes the foundation of piety and leads to prayer. Theology through prayer can permeate the inner life opening itself to the state when we belong to God who resides in our heart.

9

"Nada vs sunyata." The Notion of Emptiness in John of the Cross and in Zen Buddhism

86%

Niziński R. S.

Verbum Vitae

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2022

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vol. 40

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issue 2

423-445

EN

It is not seldom that some authors try to compare the doctrine of Zen Buddhism with the doctrine of Saint John of the Cross with the intention of finding some parallels. The most striking similarity seems to be the term “emptiness” (nada – John of the Cross and sunyata – Zen Buddhism). The difficulty of the comparison stems from the fact that in both cases this term has an experiential meaning, i.e. it describes subjective feelings one has while following the spiritual path. Therefore, the intent of the paper is to capture the metaphysical and epistemological meaning of this term in order to facilitate the comparison. This effort has led to the conclusion that in both doctrines the essentially different meaning of emptiness reflects their different understanding of the ultimate reality. Consequently, meditational techniques which both forms of spirituality adopted to achieve the ultimate reality exclude each other, and the semantic proximity of Zen Buddhism and John of the Cross is misleading.

10

Prayer as an expression of love

86%

Jaworski J.

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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2017

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vol. 7

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issue 1

EN

The article presents the issue of the conjunction of prayer and love, which constitutes the essence of prayer. Attention is drawn to the fact that the reflexive human nature is in demand for prayer, which was reflected in the culture of antiquity. The need and appropriate understanding of prayer in the Old and New Testament thought is emphasized, which is ultimately explained in the love manifested in Christ the Redeemer of Man. The analytical and critical as well as the historical methods are employed in this article.

11

Institutional Logics as orchestras’ strategic dilemma

86%

Heinen A., Weisenfeld U.

International Review of Social Research

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2015

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vol. 5

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issue 2

130-140

EN

In many societies, professional orchestras serve cultural, educational, entertaining, and economic functions, and they aim high: they aim to be artistically excellent. Pursuing partly cultural, social and economic goals, orchestras are exposed simultaneously to respective institutional logics. These logics provide a framework for relevant actors (state, benefactors, audiences) to support orchestras. Changing logics coupled with drastic changes in audiences afford to classical orchestras the challenge of developing strategies in order to survive. While Germany with its high number of orchestras per habitants experiences particularly high pressure to walk new paths, strategic development will become a more urgent topic in other countries as well since each performance begs for recognition in the big and increasing panoply of culture, education, and entertainment. Based on historical developments and an empirical study of German audiences we discuss two directions for strategic development, here for orchestras in Germany: a) the combination of elements from different logics, and b) the development of audiences.

12

Call of Lay People to the Mystical Life

86%

Zyzak W.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

|

2011

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vol. 1

|

issue 2

PL

The subject of this article is the call of lay people to the mystical life. The topic under consideration indicates two poles, around which the main reflection revolves: the mystic and the lay state of life. The call of lay people to mysticism is not just a hypothesis, but a real experience, researched and decribed by theologians. So reflecting on the call to the mystic life of lay people is not so much a matter of ‘whether’, but of ‘how’. In the light of the above, four issues are fundamental: the impossibility to provoke the mystical experience, its dependence on the spirituality of the baptism, the relation of contemplation to action and the relation to the world. It occurs however, that every Christian, together with God’s life of grace bestowed in baptism, receives the basis for the mystical life. Neither an active life in the world, nor work or marriage, hinders the development of this gift.

13

Contemplation: If It Makes for Peace, Why Not for Christian Witness Too?

86%

Tarasiewicz P.

Studia Gilsoniana

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2017

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vol. 6

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issue 1

85-96

EN

The author attempts to answer the following question: Why does Christian witness need contemplation? He claims that Christian witness needs contemplation, because contemplation reveals the truth about the nature of reality; it is this truth which is one of the factors that constitute the foundation of Christian faith. In a sense, contemplation is analogical to mysticism: as mystical visions make Christian belief grounded on the immediate experience of (meeting with) the Truth, so the contemplation of the creatures makes Christian belief based on the indirect experience of the Truth (i.e., the meeting with the traces left by the Creator in the world).

14

Hezychia jako stan duszy i ciała w ujęciu Jana Klimaka i jej odzwierciedlenie w dziełach Andrzeja Rublowa

86%

Cyrek O.

Studia Elbląskie

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2013

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vol. 14

131-150

EN

The article explains what is hezychia, about which he wrote John Climacus (d. 649), a monk and ascetic writer in Greek. Hezychia means peace and quiet spirit, which sought to gain the ancient anachorites. The article also discusses some of the icons Andrew Rublev (d. 1430), which presented the person expressing such peace of mind. Portrayed by the artist disciples of Jesus and the apostles have bright faces expressing spiritual and physical balance, and the joy of waiting for the judgment of God. Characters have small eyes and mouth, which means that mastered his senses. Their bodies are slimline and delicate, like it came from the spiritual realm. These are people who were divinized as a result of God’s power. However, the conception of Our Lady of Vladimir see that the Mother of God has opened to the grace of God. She has a very gentle face did not express violent emotions, but indicative of the state of contemplation.

15

Kontemplacja mistyczna w ujęciu św. Jana od Krzyża

86%

Gogola J. W.

Polonia Sacra

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2023

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vol. 27

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issue 2

99-118

EN

This article discusses the problem of mystical contemplation in St John of the Cross. Its implementation required an explanation of the concept of contemplation both in a broad and strictly mystical sense. Its close connection to the spiritual life of a Christian has been shown. Both contemplation and the spiritual life have their source in baptismal grace, which contains all the potential for spiritual development. Baptismal grace constitutes the basic aptitude for union with God, for contemplation of the deepest divine mysteries; it guarantees the reception of the work of the Holy Spirit, whom Christ has sent into our hearts to complete the work of sanctification. However, it is a divine mystery why the “influence of God on the soul” is not in every case accompanied by the same experiential form. The next stage of reflection confronts ordinary contemplation with mystical contemplation, to then consider its two forms: purifying and unifying. These are experienced by many believers, but not in the same way and not in the same proportion. Assuming authentic faithfulness on the part of the believer, with different forms of experiencing the relationship with God and the spiritual processes taking place, it must be said that it depends on God’s pedagogy. God knows best which way to lead a person towards a supernatural goal and how to make him an effective witness to Christ. Two dimensions of mystical contemplation are further considered: the theological, i.e., objective, and the experiential, i.e., subjective. The methods of analysis and synthesis have been applied. The source texts have been reflected upon in order to analyse them and draw appropriate conclusions. The final conclusions are as follows: Contemplation, according to St John of the Cross, is a form of theological life. As it appears, it influences all other forms of prayer: liturgical, oral, reading of Scripture, and it leads to simplicity and loving attention to God. It does not replace these forms, but feeds on them and at the same time enriches them. There can be no significant contrast between the different types of prayer. In the life of St John of the Cross himself, we observe the practice of prayer until death in all its forms, including oral prayer. The believer’s contemplation has its source in the hidden and secret work of the Holy Spirit. Without His work it would not be possible. Contrary to popular opinions, it points first and foremost to the primacy of God’s action in the process of sanctification, while human activity has the nature of a response to this action.

PL

W artykule został podjęty problem kontemplacji mistycznej u św. Jana od Krzyża. Jego realizacja wymagała wyjaśnienia pojęcia kontemplacji zarówno w znaczeniu szerokim, jak i ściśle mistycznym. Ukazany został jej ścisły związek z życiem duchowym chrześcijanina. Kontemplacja, jak i życie duchowe posiadają swoje źródło w łasce chrztu świętego, która zawiera cały potencjał duchowego rozwoju. Ona stanowi podstawowe uzdolnienie do zjednoczenia z Bogiem, do kontemplacji najgłębszych tajemnic Boskich; gwarantuje otrzymywanie Ducha Świętego, którego Chrystus posłał do naszych serc, by dopełniał dzieła uświęcenia. Jednak jest Bożą tajemnicą, dlaczego nie w każdym przypadku „wpływ Boga na duszę” niesie z sobą taką samą doświadczalną formę. Na kolejnym etapie refleksji skonfrontowano kontemplację zwyczajną z kontemplacją mistyczną, by następnie uwzględnić jej dwie formy: oczyszczającą i jednocząca. Są one doświadczane przez wielu wierzących, ale nie w taki sam sposób i nie w takiej samej proporcji. Zakładając autentyczną wierność wierzącego, przy różnej formie przeżywania relacji z Bogiem i dokonujących się duchowych procesów, należy stwierdzić, że zależy to od Bożej pedagogii. Bóg najlepiej wie, jaką drogą prowadzić człowieka do osiągnięcia nadprzyrodzonego celu i w jaki sposób uczynić go skutecznym świadkiem Chrystusa. W dalszej kolejności uwzględniono dwa wymiary kontemplacji mistycznej: teologiczny, a więc obiektywny oraz doświadczalny, czyli subiektywny. Zastosowano metodę analizy oraz syntezy. Poddano pod refleksję źródłowe teksty, by poddać je analizie i wyciągnąć stosowne wnioski. Ostateczne wnioski są następujące: Kontemplacja, w ujęciu św. Jana od Krzyża, jest formą życia teologalnego. Pojawiając się, wywiera wpływ na wszystkie inne formy modlitwy: liturgiczną, ustną, lekturę Pisma Świętego i wprowadza cechę prostoty oraz miłosnej uwagi na Boga. Nie zastępuje tych form, ale nimi się karmi i jednocześnie ubogaca je. Między różnymi rodzajami modlitwy nie może istnieć żaden istotny kontrast. W życiu samego św. Jana od Krzyża obserwujemy praktykę modlitwy aż do śmierci we wszystkich jej formach, włącznie z modlitwą ustną. Kontemplacja wierzącego posiada swoje źródło w ukrytym i tajemnym działaniu Ducha Świętego. Bez tej działalności nie byłaby ona możliwa. Wbrew powszechnym opiniom wskazuje przede wszystkim na pierwszeństwo działania Bożego w procesie uświęcenia, zaś ludzka działalność posiada charakter odpowiedzi na to działania.

16

Wybrane dzieła współczesnego polskiego malarstwa abstrakcyjnego w świetle Ingardenowskiej koncepcji jakości metafizycznych

81%

Tes A.

ARGUMENT: Biannual Philosophical Journal

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2019

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vol. 9

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issue 1

81-100

EN

Selected works of the contemporary Polish abstract painting in the light of Ingarden’s conception of metaphysical qualities: The main thesis of my article is that Roman Ingarden’s concept of metaphysical qualities can be adapted to analyze and interpret artworks that represent some tendencies in abstract painting. I start by summarizing this concept, taking into consideration the elements of its reconstructions that are present in the source literature, especially those aspects that concern art. Although Ingarden’s idea can be used with many examples, I employ it to analyze chosen artworks by the outstanding Polish abstract artists Tamara Berdowska, Władysław Podrazik, Tadeusz G. Wiktor and Jan Pamuła. I do not intend to refer to these paintings strictly in Ingarden’s terms, but I use these criteria in a way that allows me to enrich the interpretation of these artworks by showing them in a new light. By recognizing the role of contemplation of art, I try to fnd the genesis of the analyzed examples and reveal how metaphysical qualities manifest in them and infuence the viewer. I underline aspects that are distinctive of the presented artists and are related to the exceptional ability of abstract language to correspond to Ingarden’s idea. Subsequently, when developing my point of view I maintain the relationship between aesthetic and metaphysical sense that creates a kind of interdependence. These artists intentionally go beyond purely aesthetic efects to relate to transcendence. By adapting Ingarden’s concept to some contemporary abstractions, I try to link philosophical and critical ways of approaching these artistic phenomena with special regards to their metaphysical connotations that tend to be overlooked in contemporary discourses.

17

Motives and examples of human love for God and the neighbour according to Saint Basil the Great

72%

Janczyk E.

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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2017

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vol. 7

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issue 1

EN

This article addresses the issue of the motivation of the fundamental order of love for God and the neighbour which Saint Basil the Great used in his doctrine.Based on an analysis of the texts of Saint Basil, this article demonstrates the intimate relationship that should exist between the love for God and the love for man. The ideal of this relationship is represented, according to the analysis, by Jesus Christ, the only Saviour of the world.

18

Štěstí není šťastný život

72%

Jirsa J.

Filosofický časopis (Philosophical Journal)

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2023

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vol. 71

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issue 4

579-597

EN

The thesis of the article concerns an interpretation of a key problem in Aristotle’s Nicomachean Ethics: the author defends the point of view that argues that it is not true that, for Aristotle, happiness is a happy life. He argues that happiness (eudaimonia) is contemplation (theória) in accordance with what Aristotle repeatedly says in Book X of the Nicomachean Ethics. On the other hand, a happy life (what might be called eudaimón bios) is a complex way of life that involves not only theoretical activity but also the activity of other virtues, including the so-called moral or social virtues.

CS

Hlavní teze následujícího článku se týká výkladu klíčového problému Aristotelovy Etiky Níkomachovy: autor obhajuje stanovisko, podle kterého není pravda, že štěstí znamenalo pro Aristotela šťastný život. V souladu s tím, co Aristotelés opakovaně říká v 10. knize Etiky Níkomachovy, autor tvrdí, že štěstí (eudaimonia) spočívá v kontemplaci (theória). Šťastný život (něco, co by se dalo nazvat eudaimón bios) pak je komplexní způsob života, který zahrnuje nejen teoretickou činnost, ale i aktivní zastávání dalších ctností, včetně ctností tzv. morálních či společenských.

19

Etyczne aspekty "actio" i "contemplatio" u Seneki Młodszego

72%

Babiński M.

Vox Patrum

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1986

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vol. 10

41-43

FR

L'objet de la conference etait de demontrer, tout en s'appuyant sur les propos de Seneque qui concernent les problemes de l’"actio" et de la "contemplatio".

20

Św. Augustyn jako mistrz kontemplacji

72%

Słomka W.

Vox Patrum

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1988

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vol. 14

207-218

IT

L'Autore dell'articolo si riferisce prima alla Lettera Apostolica "Augustinum Hipponensem" di Giovanni Paolo II, esponendo il suo insegnamento sulla contemplazione di Sant’Agostino e secondo Sant'Agostino.

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COMMON SENSE APPROACH TO THE RESTORATION OF SACRED ART

„Widzieć boga w sposób niewidzialny” – pojęcie visio Dei u św. Augustyna

Duchowa walka między prawdziwym a fałszywym „ja” jako droga do kontemplacji Boga w świetle twórczości Thomasa Mertona

The Misticism of the Self in the Philosophy of Plotinus

Kontemplacja a poznanie w filozofii Plotyna

Muzyka. Od recreatio do contemplatio

Political and Contemplative Life in Aristotle’s Account of Happiness

Contemplation and rationality. The sacred dimension of theology

"Nada vs sunyata." The Notion of Emptiness in John of the Cross and in Zen Buddhism

Prayer as an expression of love

Institutional Logics as orchestras’ strategic dilemma

Call of Lay People to the Mystical Life

Contemplation: If It Makes for Peace, Why Not for Christian Witness Too?