Search results

1

Radość z nawróconego grzesznika. Metanoia w nauczaniu Orygenesa

100%

Duda J.

Vox Patrum

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2012

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vol. 58

261-278

EN

In this article the subject of metanoia was presented and the joy from converted sinner in the teaching of Origen in the context of parable „the lost sheep” according the Gospel of St. Luke in chapter 15. At the foundation of the Origen’s analysis there were the problems of salvation history and eschatology connected with the apocatastatis hypothesis. The return of the primitive community will be the source of perfect joy both for the fallen human-beings (because of their sins) and for those who persisted in God’s love. Metanoia is the process connected with beneficial intervention of God in the human history. The first stage of metanoia, by which there is the absolvation of sins, is the sacrifice which Jesus Christ offered on the cross. Man receiving God’s love should turn his attention towards God once again, recompense for his sins and give the holy fruits of convertion. The process of metanoia is not only closed during the life in this world but is still going on after our death.

2

Proekologiczna metanoia współczesnego człowieka jako warunek przetrwania cywilizacji ludzkiej

99%

Gawor L.

Kultura i Wartości

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2012

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issue 4

45-59

EN

An intensifying megatrend of ecological threats has in dicated that human civilization is heading towards its own self-destruction. As a result, one must understand the need for radical change in the current global strategy of humankind, and to rebuild the current model of civilization progress. This is the core of sustainable development. From this point of view, it is only possible to rescue modern civilization through the vast and determined reconstruction of a traditional, anthropocentric worldview which favours environmental awareness. This mental change must be profound and groundbreaking, hence the use of the Greek notion of metanoia. In leaving the anthropocentric position and ascension to a level where there is a holistic sense of oneness with nature, a new way is opened up through which the contemporary human being can perceive the world. It allows her to climb to a higher level of species evolution, evolving into homo ecologicus. Without such a metanoia there will come “the end of the world as we know it”.

PL

Megatrend nasilającego się zagrożenia ekologicznego wskazuje na to, że cywilizacja ludzka prostą drogą zmierza do samozagłady. Jest to przyczyną zrozumienia konieczności radykalnej zmiany dotychczasowej globalnej strategii ludzkości i przebudowania aktualnego modelu cywilizacyjnego postępu. Stanowi to motyw przewodni idei zrównoważonego rozwoju. Z tego punktu widzenia warunkiem uratowania współczesnej cywilizacji jest powszechna i zdecydowana przebudowa tradycyjnego, antropocentrycznego światopoglądu na rzecz świadomości ekologicznej. Owa zmiana mentalna musi być głęboka i w perspektywie dziejowej przełomowa, stąd też jest określana greckim pojęciem metanoi. Opuszczenie antropocentrycznych pozycji i wstąpienie na poziom poczucia holistycznej jedności z naturą otwiera przed współczesnym człowiekiem nowy sposób percepcji świata. Pozwala mu on wspiąć się na wyższy szczebel gatunkowej ewolucji; przekształcić się w homo ecologicus. Bez takiej metanoi nastąpi „koniec świata takiego, jaki znamy”.

3

Nomadic Models of Postmodern Aesthetics: Soteriological Choice of the Teacher

99%

Kondratska L., Romanovska L., Kravchyna T., Kozachenko S., Novak M.

Journal of Education Culture and Society

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2023

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vol. 14

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issue 1

435-450

EN

Aim. The aim of the article is to define the concept of aesthetic competence of the nomad teacher of postmodern era based on a comparative analysis of two aesthetic models (metis paraesthetics and soteriological aesthetics). Methods. The subject of study is anthropotemporal methodology of acquiring aesthetic competence as an act of spiritual transformation (approaches, paradigm, priorities, criteria of effectiveness). The analysis of the stages of nomad’s dianoic choice in the process of understanding beauty as a boon was carried out using the method of epistemological design, according to which emotions function cognitively in aesthetic experience. The technology of spiritual self-coaching was chosen to activate all the structural components of aesthetic competence – the intention to correct aesthetic apperception and the competencies of emotional-reflective, value-semantic, aesthetic and worldview revaluation. Results. The implementation of the chosen technology opened up the possibility of reorientation for the nomad teacher: from the drive of the performer-trickster to a humble and grateful anticipation of the beauty as transcendent – to overcoming the power of inertia of previous dependence, responses to the calls of a pure (still “adventurous”) mind. A cluster analysis of the results of the completed tasks was carried out for the regression description of the efficiency of the technology. Conclusion. The soteriological concept of the aesthetic competence of the nomad teacher focuses attention on the essential coexistence of the teacher with students throughout the entire process of his self-determination. The practical experience of its implementation can make a positive contribution to reforming postmodern aesthetic education.

4

Ecclesia semper convertenda como princípio eclesiológico segundo a exortação Ecclesia in America de João Paulo II

98%

Hable E. J.

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2021

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vol. 68

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issue 2

151-169

PL

Ecclesia semper convertenda jako zasada eklezjologiczna według adhortacji Jana Pawła II Ecclesia in America Celem pracy była weryfikacja hipotezy, zgodnie z którą dewiza Ecclesia semper convertenda stanowi zasadę eklezjologiczną. Studium opiera się na posynodalnej adhortacji Ecclesia in America Jana Pawła II. Hipoteza odnosząca się do tej dewizy została pozytywnie zweryfikowana na podstawie adhortacji Ecclesia in America – jako zasadzie eklezjologicznej. Obejmuje ona: a) misterium Boga jako źródło nawrócenia; b) Objawienie w Jezusie Chrystusie – ukazującym człowiekowi Boży zamiar królestwa Bożego przez nawrócenie i wiarę w Ewangelię; c) komunię z Bogiem i z ludźmi w Kościele jako wypełnienie nawrócenia; d) misję Kościoła jako owoc nawrócenia, które ma implikacje nie tylko dla pojedynczego człowieka, lecz także dla wspólnoty Kościoła. Nawrócenie/metanoia ma uzasadnienie głęboko teologiczne; pochodzi z Pisma Świętego i odnosi się do całego życia osoby wierzącej, która odpowiada na wezwanie Jezusa Chrystusa, angażując się myśleniem i działaniem. Temat ma szeroki zakres i zastosowanie i jest głęboko związany z wiarą katolicką – stanowi hermeneutykę Ewangelii i Kościoła.

ES

O objetivo deste artigo é a verificação da hipótese se Ecclesia semper convertenda é um princípio eclesiológico. O estudo baseia-se na exortação pós-sinodal Ecclesia in America de João Paulo II. A hipótese foi verificada positivamente como princípio eclesiológico. Ecclesia semper convertenda abrange: a) o mistério de Deus como fonte de conversão; b) a Revelação em Jesus Cristo que revela ao ser humano o plano divino do Reino de Deus pelo chamado à conversão e a fé no Evangelho; c) a comunhão com Deus e com as pessoas na Igreja como cumprimento da conversão; d) a realização da missão da Igreja como resultado da conversão pessoal e comunitária. Conversão/metanoia tem fundamentação profundamente teológica; provém da Sagrada Escritura e se dirige à vida toda daquele que acolhe o chamado de Jesus Cristo e corresponde integralmente. O tema tem amplo alcance e aplicações e é relacionado à fé cristã, sendo hermenêutica do Evangelho e da Igreja.

EN

The objective of this article is to verify the hypothesis if Ecclesia semper convertenda is a ecclesiological principle. The study is based on the John Paul II’s post-synodal exhortation Ecclesia in America. The hypothesis was verified positively as an ecclesiological principle. Ecclesia semper convertenda embrace: a) the mystery of God as a source of conversion; b) the Revelation in Jesus Christ who reveals to human beings the divine plan of the God’s Kingdom through the call to conversion and faith in the Gospel; c) communion with God and with people in the Church as fulfillment of the conversion; d) the accomplishment of the Church’s mission as a result of personal and community conversion. Conversion/metanoia has a deeply theological foundation; it comes from Sacred Scripture and addresses the whole life of those who accept the call of Jesus Christ and fully respond. This theme has wide scope and applications and is related to the Christian faith, being hermeneutic of Gospel and the Church.

PT

O objetivo deste artigo é a verificação da hipótese se Ecclesia semper convertenda é um princípio eclesiológico. O estudo baseia-se na exortação pós-sinodal Ecclesia in America de João Paulo II. A hipótese foi verificada positivamente como princípio eclesiológico. Ecclesia semper convertenda abrange: a) o mistério de Deus como fonte de conversão; b) a Revelação em Jesus Cristo que revela ao ser humano o plano divino do Reino de Deus pelo chamado à conversão e a fé no Evangelho; c) a comunhão com Deus e com as pessoas na Igreja como cumprimento da conversão; d) a realização da missão da Igreja como resultado da conversão pessoal e comunitária. Conversão/metanoia tem fundamentação profundamente teológica; provém da Sagrada Escritura e se dirige à vida toda daquele que acolhe o chamado de Jesus Cristo e corresponde integralmente. O tema tem amplo alcance e aplicações e é relacionado à fé cristã, sendo hermenêutica do Evangelho e da Igreja.

5

Logos i metanoia

86%

Maryniak B.

Logopaedica Lodziensia

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2018

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issue 2

119-136

EN

The aim of this paper is to reconsider the meaning of the two title concepts which can be found at the base of the European thought. Referring to the works of Giovanni Reale (Italian historian of philosophy from the turn of the 20th and 21st centuries) the author tries to reconstruct the Greek reflection of spiritual transformation. Starting with Odyssey by Homer and selected works by Plato the concept of “second navigation” is presented. In case of Plato, it is his Letters that play a crucial role in the demonstration of „second navigation”. The transformation of this very concept in Neoplatonism of Philo of Alexandria and Plotinus is subsequently discussed. The author also brings to mind two Greek conceptions of time: Cronus and Caerus. The text also has reference to contemporary philosophy and literature. On the one hand, “second navigation” takes on a new meaning in the light of the concept of “stream of consciousness” invented by William James. On the other one, the idea of “stream of consciousness” was deliberately used in Ulysses by James Joyce in order to describe a situation when no “second navigation” is possible. In this way, the story of spiritual transformation of both Odysseus and Stephen Dedalus from Ulysses by James Joyce can be reinterpreted anew.

PL

Celem artykułu jest rozważenie znaczenia dwóch tytułowych pojęć, które można znaleźć u podstaw myśli europejskiej. Nawiązując do pracy Giovanniego Reale, włoskiego historyka filozofii przełomu dwudziestego i dwudziestego pierwszego wieku, autor dokonuje próby rekonstrukcji greckiej refleksji o przemianie duchowej. Zaczynając od Odysei Homera i wybranych dzieł Platona, dokonana zostaje prezentacja „drugiego żeglowania”. W przypadku Platona szczególnie ważną rolę odgrywają Listy, wyraźnie prezentujące to pojęcie. Następnie zostaje omówiona przemiana tego pojęcia w neoplatonizmie Filona z Aleksandrii i Plotyna. Ponadto autor przypomina dwa greckie pojęcia czasu: Kronosa i Kairosa. Prowadzi to do odniesień wziętych ze współczesnej filozofii i literatury. Z jednej strony „drugie żeglowanie” nabiera nowego znaczenia w świetle koncepcji strumienia świadomości Wiliama Jamesa. Z drugiej zaś strumień świadomości został świadomie zastosowany w Ulissesie Jamesa Joyce’a do opisu sytuacji, w której nie dochodzi do „drugiego żeglowania”. W ten oto sposób na nowo może być reinterpretowana historia duchowej przemiany Odysa i Stefana Dedalusa z Ulissesa Jamesa Joyce’a.

6

“A Certain Way of Thinking”: Derrida, Weil and the Philippi Hymn

85%

Jesson S.

Eidos. A Journal for Philosophy of Culture

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2021

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vol. 5

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issue 3

7-22

EN

Toward the beginning of one of her notebooks, Simone Weil interrupts a dense series of reflections on war, force and prestige to write, in parentheses: “(To think on God, to love God, is nothing else than a certain way of thinking on the world.)” In some respects, this one sentence is a crystallization of everything Weil wrote about God. The thought of God is somehow inseparable from a new mode of attention to and valuation of things “here below”; that is, from “a certain way of thinking.” In the discussion that follows I reflect on how this “certain way of thinking” might be understood, in dialogue with a few exemplary moments from Derrida’s late work, Martin Hägglund’s reading of Derrida, as well as some biblical scholarship on Philippians 2: 5-11, and a number of richly suggestive comments from Weil’s notebooks. I show that the conceptual aporias that, on Derrida’s account, reliably emerge from ethical reflection are inchoately affirmed by Weil and (a certain reading of) the Philippi hymn. More than this, I will suggest that when read in this way, the latter allows for a new interrogation of the role that the experience of conceptual aporia may play in metanoia, the changing of mind.

7

Dialectic into Dialogos and the Pragmatics of No-thingness in a Time of Crisis

85%

Vervaeke J., Mastropietro C.

Eidos. A Journal for Philosophy of Culture

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2021

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vol. 5

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issue 2

58-77

EN

Nishitani and Neoplatonism both argue that overcoming the nihilism of non-being requires a confrontation with, and cultivation of, the experience of nothingness. This paper argues that the appreciation of nothingness is best realized in the practice of dialectic into dialogos, as adapted from the Socratic tradition. We argue that dialectic equips the self for the confrontation with nihilism, and is best suited to transforming the privative experience of nothingness into a superlative, collective experience of no-thingness. The practice of dialectic into dialogos exapts the nature of the self as a synthesis of being and non-being, and possibility and necessity, in and through its relationship to others, and to its own otherness within self-transcendence. Dialectic into dialogos can thereby become a central philosophical practice for responding to our contemporary meaning crisis by affording a generative process of meaning-making that can lead to personal and cultural transformation and communion within the culture – renewing communitas for new communities.

8

„Taka otóż chwilka”. Stan duchowy człowieka a jego percepcja rzeczywistości w powieści Bracia Karamazow F. Dostojewskiego

80%

Zabukovec U.

Studia Gdańskie

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2011

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issue 29

377-402

PL

W powieści Bracia Karamazow można w zależności od stanu duchowego człowieka odróżnić dwie przeciwstawne percepcje rzeczywistości: „percepcję zewnętrzną” oraz „percepcję w ukryciu”. Iwan Karamazow będąc w grzesznym stanie duchowym (pragnie śmierci ojca) za pomocą rzekomo pięknej idei o moralnej sprawiedliwości i zadośćuczynieniu wciąga brata Aloszę w „demoniczną eucharystię” i doprowadza go do buntu przeciwko Bogu. Alosza zapomina o niepojętości Bożej istoty, co powoduje zmianę jego percepcji rzeczywistości. Bohater wciąga Boga w sieć relacji czysto ludzkich, opartych na regule wzajemności i żąda od Niego „dowodów materialnych”. W świecie Dostojewskiego możliwa jest metanoia. Dokonuje się ona niespodziewanie i uwarunkowana jest gotowością otwarcia się człowieka na podarowaną mu łaskę.

EN

In The Karamazov Brothers the protagonist’s perception of reality changes in line with changes in his spiritual state. Two extreme and opposing perceptions of reality are represented by schematic characters Ms Hohlakova and Father Zosima. The former is characterised by her so called „outward perception”, her voice is the „voice of the world”, speaking about the visible reality and seeking validation from witnesses. The Father Zosima’s perception is, in contrast, „perception of the invisible”, his voice is the „voice of life”, coming from the depths of the human soul, and as such does not require witnesses. Thearticle focuses on the spiritual paths of Alyosha and Ivan Karamazov. Ivan, driven by his diabolical desire for the death of his father, tempts his brother with the ostensibly beautiful idea of moral righteousness and retribution, pulls him into „demonic Eucharist” and leads him to the edge of utter despair. In this sinful state Alyosha forgets about the unfathomable nature of God’s essence and this changes his perception of reality. The protagonist weaves God into human relations based on reciprocity and demands material proof from Him. This is the point where „outward perception”, normally neutral in and of itself, becomes the foundation for man’s growing resistance towards God. In Dostoevsky’s world metanoia is possible, it occurs unpredictably. The condition for metanoia is man’s openness and willingness to accept God’s grace.

9

„Twojego życia nic już nie odmieni”. Retoryka spektaklu, kryzysu i metanoi w rozmowie Kamila Durczoka z Markiem Czyżem

80%

Tomczok M., Tomczok P.

Res Rhetorica

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2022

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vol. 9

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issue 3

25-42

EN

The article presents an analysis of an interview entitled “The Journalist Breaks the Silence! An Interview with Kamil Durczok” posted on the channel “Czyż tak!” on August 21, 2020. The interview was recorded at the Korez theater in Katowice, and its subject matter concerns the existential and image crisis that a well-known journalist and long-term editor-in-chief of the television newscast “Fakty” (TVN network) is struggling with. The analysis of the rhetoric of the participants' statements, the cultural symbols and meanings inherent in the presented space allowed to recognize the complicated game that Durczok and Czyż play with the situation of confession – with the compulsion to tell the truth, which in the society of the media spectacle is accompanied by the need to shape their own image.

PL

W artykule przedstawiono analizę wywiadu zatytułowanego Dziennikarz przerywa milczenie! Rozmowa z Kamilem Durczokiem zamieszczonego na kanale „Czyż tak!” 21 sierpnia 2020 roku. Wywiad nagrany został w katowickim teatrze Korez, a jego tematyka dotyczy kryzysu egzystencjalnego i wizerunkowego, z jakim zmaga się znany dziennikarz i wieloletni redaktor naczelny serwisu informacyjnego TVN „Fakty”. Analiza retoryki wypowiedzi uczestników dialogu, przywołanych symboli kulturowych oraz znaczeń tkwiących w przedstawionej przestrzeni pozwoliła na rozpoznanie skomplikowanej gry, jaką Durczok oraz Czyż podejmują z sytuacją wyznania – z przymusem mówienia prawdy, któremu w społeczeństwie medialnego spektaklu towarzyszy potrzeba kształtowania własnego wizerunku.

10

The sinful woman as an example of metanoia in Byzantine poetry

71%

Heszen A.

Classica Cracoviensia

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2014

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issue 17

69-87

EN

A story about the sinful woman is told in the Gospel, where she is an example of deep repentance. The Byzantine authors often used this example in their poetic and homiletic works. In this article I juxtapose three genres of Byzantine poetry and I compare the literary motif of the sinful woman which appears in each of them. I choose the most representative genres of Byzantine poetry, as kontakion, kanon and troparion (or sticheron). In the first part I examine Romanos’ kontakion On the sinful woman, in the second one – Andrew of Crete’s the Megas Kanon and in the last part – Kassia’s troparion, commonly called On Mary Magdalene. The works are connected by the common theme, but they are different in respect of the form and the literary genre. In my paper I try to show how the same example of the Gospel parable is used in different ways in literary works.

11

Postcolonial Myth in Salman Rushdie’s The Ground Beneath Her Feet

71%

Doncu R. E.

American, British and Canadian Studies Journal

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2014

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vol. 21

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issue 1

79-95

EN

Postcolonial writers like Salman Rushdie often write back to the “empire” by appropriating myth and allegory. In The Ground beneath Her Feet, Rushdie rewrites the mythological story of Orpheus and Eurydice, using katabasis (the trope of the descent into Hell) to comment both on the situation of the postcolonial writer from a personal perspective and to attempt a redefinition of postcolonial migrant identity-formation. Hell has a symbolic function, pointing both to the external context of globalization and migration (which results in the characters’ disorientation) and to an interior space which can be interpreted either as a source of unrepressed energies and creativity (in a Romantic vein) or as the space of the abject (in the manner of Julia Kristeva). The article sets out to investigate the complex ways in which the Orphic myth and katabasis are employed to shed light on the psychology of the creative artist and on the reconfiguration of identity that becomes the task of the postcolonial migrant subject. The journey into the underworld functions simultaneously as an allegory of artistic creation and identity reconstruction.

12

Security and Sustained Development

71%

Najder-Stefaniak K.

Dialogue and Universalism

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2017

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issue 4

43-52

EN

Interesting for the debate on human security is the concept of coexistence of culture and civilization. According to Albert Schweitzer, civilization and culture were not mu-tually exclusive and did not compete against each other. However, if civilizational growth began to dominate over cultural development, or, in other words, if culture be-gan to lag behind civilization, human life would be reduced to its biological aspect and man would become unable to take the adequate care of his natural and social eco-systems. He/she, dominated by the impersonal forces of nature and economy, would be reduced by them to an object. That is what Schweitzer called the neoprimitive man. Contemporary man is in danger of becoming the neoprimitive man. Culture adapted to contemporary technological civilization grows out of a thought paradigm ordered by a metaphor rooted in the eco-system concept, which replaces the modern machine metaphor. In thinking based on eco-systemic relations the difference between them does not antagonize but enriches, and rivalry is replaced by synergy. In this new paradigm the axiological aspect of the modern-day development concept be-comes very complicated and needs the qualifier “sustained,” thanks to which develop-ment ceases to threaten the coincidental and ruthless change. The application of the term “sustained development” to the relation between technological civilization and culture forces the discourse on human security to take stock of the human capacity for metanoia and existence within the ethical dimension, and make room for education in formulating creative responses to danger.

13

Etyka chronienia osób. Zarys problematyki

70%

Andrzejuk A.

Rocznik Tomistyczny

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2014

|

vol. 3

23-41

EN

Ethics of person protection has been based on theory of person and emerging from it concept of personal relations. Thus, it should be recognized as personalistic ethics, if we understand personalism as a theory based on an account of a person. Such an ethics is an example of inferring conclusions from Thomistic metaphysics of person and human being – thus, it is Thomistic ethics par excellence. There could be question posed, in what extent proposed by Mieczysław Gogacz and his followers version of Thomistic ethics refers to classical Aristotelian and Thomistic eudaimonism? It seems that the core of the proposition relies on inferring conclusions from Thomas’ theory of love, in which love is the source of every human acts, is the principle of habituation and virtues as well as the most desired interpersonal relation. All these aspects Aquinas poses in his modifications of the Greek eudaimonism. For Thomas, the only good which results in happiness relies on relations with person – God or people. Mieczysław Gogacz continues this thread, but he does not concentrate only on problems of aims and happiness, because protection of person is an proper aim for him and protection is accomplished within relating with person through faith, hope and mainly love, and results in human happiness. We could therefore say, that ethics of protection of person is a modification of Aristotle’s ethics inasmuch as Thomism is modification of his metaphysics: Thomas Aquinas pays attention on the basic role of love in ethics and life, Mieczysław Gogacz has established love the basic pivot of his ethical and pedagogical theories.

Refine search results

Radość z nawróconego grzesznika. Metanoia w nauczaniu Orygenesa

Proekologiczna metanoia współczesnego człowieka jako warunek przetrwania cywilizacji ludzkiej

Nomadic Models of Postmodern Aesthetics: Soteriological Choice of the Teacher

Ecclesia semper convertenda como princípio eclesiológico segundo a exortação Ecclesia in America de João Paulo II

Logos i metanoia

“A Certain Way of Thinking”: Derrida, Weil and the Philippi Hymn

Dialectic into Dialogos and the Pragmatics of No-thingness in a Time of Crisis

„Taka otóż chwilka”. Stan duchowy człowieka a jego percepcja rzeczywistości w powieści Bracia Karamazow F. Dostojewskiego

„Twojego życia nic już nie odmieni”. Retoryka spektaklu, kryzysu i metanoi w rozmowie Kamila Durczoka z Markiem Czyżem

The sinful woman as an example of metanoia in Byzantine poetry

Postcolonial Myth in Salman Rushdie’s The Ground Beneath Her Feet

Security and Sustained Development

Etyka chronienia osób. Zarys problematyki