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Lawina w omodlonym świecie – filozofia religii wobec przy­pad­ków Saula Smilansky’ego

100%
Wojtysiak J.
Roczniki Filozoficzne
|
2016
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vol. 64
|
issue 1
61-73
PL
Niniejszy artykuł stanowi polemikę z esejem Saula Smilansky’ego pt. O wątpliwej warości moralnej pewnych rozpowszechnionych form modlitwy. Według Smilansky’ego niektóre modlitwy prośby, a zwłaszcza modlitwy o czyjeś dobra kosztem kogoś innego, są niemoralne. Zgadzam się, że nie każda modlitwa jest moralnie akceptowalna, lecz jednocześnie argumentuję, że jego uzasadnienie tej tezy zakłada lub zawiera fałszywe przesłanki. W szczególności formułuję cztery zastrzeżenia (lub zarzuty) wobec jego argumentu: (i) punktem wyjścia filozofii modlitwy powinny być nie prywatne przekonania filozofa, lecz (w przypadku braku empirycznej wiedzy o modlących się ludziach) ortodoksja lub ortopraksja określonej religii (zastrzeżenie metodologiczne); (ii) modląca się osoba (zwłaszcza w trudnej sytuacji życiowej) nie rozważa konsekwencji wysłuchania swej modlitwy (zastrzeżenie psychologiczne); (iii) zgodnie z modelem biblijnym każda modlitwa prośby zawiera warunek ‘jeśli Bóg chce’ (zastrzeżenie teologiczne); (iv) pomimo (reprezentowanej przez Smilansky’ego) powszechnej opinii, modlitwa prośby nie jest działaniem w zwykłym znaczeniu tego słowa (zastrzeżenie ontologiczne). Tej ostatniej tezy bronię, posługując się rozróżnieniem Charlesa Taliaferro na Świat Omodlony i Świat Nieomodlony. Poza tym próbuję podać własne kryterium moralności modlitwy prośby: modlitwa taka jest moralnie dobra, jeśli buduje pozytywną relację z Bogiem lub innymi ludźmi oraz jest wypowiadana wraz z uzupełnieniem ‘Boże, bądź wola Twoja!’
EN
The article is a polemic with Saul Smilansky’s essay “A Problem about the Morality of Some Common Forms of Prayer.” According to Smilansky some petitionary prayers, especially prayers for one’s own good at the expense of someone else, are immoral. I agree that not every prayer is morally acceptable but at the same time I argue that Smilanksy’s justification of this thesis presupposes or includes some false premises. In particular I give four reservations about (or objections to) his argument: (i) philosophy of prayer should start not with the private beliefs of the philosopher but (if one does not have empirical knowledge about praying people) with a given religious orthodoxy or orthopraxis (the methodological reservation); (ii) a praying person (especially in a difficult life situation) does not consider the consequences of his or her prayer’s being answered (the psychological reservation); (iii) according to the Biblical model every petitionary prayer involves the conditional clause ‘if God wills’ (the theological reservation); (iv) in spite of a common opinion (represented by Smilansky) petitionary prayer is not action in the ordinary meaning of this word (the ontological reservation). I defend the last thesis using Charles Taliaferro’s distinction between the Petitionary World and the Non-Petitionary World. I also try to introduce my own criterion of the morality of petitionary prayer: such a prayer is morally good if it builds a positive relationship between a petitioner and God or other people and if it is spoken together with the supplement ‘God, your will be done!’
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Opowieść o „życiopisaniu”. Portret Emily Dickinson w filmie Cicha namiętność Terence’a Daviesa

57%
Bobowski S.
Tematy i Konteksty
|
2019
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vol. 14
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issue 9
610-635
EN
Emily Dickinson was not married nor had children, she did not establish a family, but she had a life filled to the brim with love, friendship, suffering, death, searching for God and, of course, writing poems about all these fundamental phenomena of human existence. Her poetry reveals a picture of a woman who is unusually spiritually rich, beautiful and…unhappy, living for the bigger part of her mature existence like a hermit, oftentimes being a witness of deaths of those to whom she was closest. Additionally, perhaps because of her Sapphic inclination, she could experience suffering being forced to suppress it and feeling social isolation or exclusion. On the other hand, any reader of poems by “the nun of Amherst” can sense a great blast of happiness and some ecstatic delight over the existence itself and… the possibility of expressing this delight in poems. Just life itself and poetry were the greatest passions of Dickinson among many others which profusely filled her psyche. Indeed, it is difficult to assess which of these two infatuations was stronger. That is why I used in the title of my essay a neologism: “life-writing” (“życiopisanie”), which was some time ago first employed by the Polish poet Edward Stachura in reference to his own life and poetry. Terence Davies’s movie about Emily Dickinson and her life is a real masterpiece in which the weave of the two main  passions Dickinson had, their interpenetration, their ardent intimacy or simply  indissolubility and unity have been shown in a deliciously suggestive way. The essay is a modest attempt at using such a way of describing things.
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