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1

Ist die Heideggersche Philosophie des Seyns Mystik?

100%

Kołoczek Ł.

ARGUMENT: Biannual Philosophical Journal

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2017

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vol. 7

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issue 2

311-331

PL

Is Heidegger’s philosophy of Being (Seyn) a mystique? In this article I examine whether late Heidegger’s philosophy (Gesamtausgabe volumes 65–74) can be called a mysticism. For serious reasons the answer should be negative. Heidegger’s early statements relating to the mystique are very unflattering. I try to grasp what the Heidegger’s exact attitude to the mystique is. Reflections on the mystique do not appear in late Heidegger’s philosophy (with one exception). Heidegger treats the term “mysticism” as an objection to thinking, which consists in masking a lack of understanding of thinking. According to the immanent criteria, the philosophy of Being cannot be called the mystique. But it is possible to transpose the concept of the mystique, which means to carry the word from the first in another beginning. The second part of my work is an attempt at such a transposition. As a result I obtain the word “mysticism” conceived from the side of Being, that is as a source for mysticism conceived in the traditional way. So I can say that the philosophy of Being is a mystique in this particular sense of this word.

2

Czas poza czasem. Strukturalizacja i przekraczanie czasu w religii

88%

Klimowski P.

Racjonalia. Z punktu widzenia humanistyki

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2016

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vol. 6

PL

In the work, the question of time in the context of religion has been raised. Article discusses two main theses: religion is the primary form of structuring the time in religion; religion is primary form of traversing the time. The theses were broadened by statements: structuring the time is done by liturgical calendar, reading the sense of history, individual projecting time of own existence. Traversing time is done by myth and rituals, mystique and prophecy, celebration of holy days.

3

[Rev.:] Zorâna Lanovik, Hermeneutica Sacra, Redakcìjno-Vydavničij Vìddìl TNPU, Ternopìl′ 2006, 586, [2], p.

51%

Tytko M. M.

Religious and Sacred Poetry: An International Quarterly of Religion, Culture and Education

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2013

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issue 3(3)

145-148

EN

A literary and biblistic monograph entitled Hermeneutica Sacra written by Zorâna Lanovik, an Ukrainian professsor of literature at the University of Ternopil, is a very good example of a sacrological scholarly study. Professor Lanovik deals with Russian and Ukrainian literature, theory of literature, comparative studies and the Bible. She has created her own concept of sacrology and sacrological hermeneutics, especially in the sphere of biblical motifs in literature. This extensive monograph (586 pages), written in Ukrainian, is a very important work concerned with the theme of the sacrology of literature and hermeneutics of biblical literature. The monograph consists of an introduction (pages 6-13) and three main chapters, divided into many small parts (subsections). In the first chapter entitled The Bible and literature: specificity of artistic nature of the biblical texts as the basis of biblical hermeneutics (p. 14-57) the author deals with the following questions: 1) the Bible and artistic literature in the context of textual interpretation (p.14-19), 2) the history of the world (Weltgeschichte) and the holy history (Heilsgeschichte) in relation to the problems of historicism and mythologicism (mythology in scholarly cognition) in the Bible (p.19-37), 3) lingual concepts in the Bible (p. 38-43), 4) poetics and rhetoric (artistic nature of the biblical texts, (p. 43-50)), polysemantics and dialogic multiplicity of the Bible (p.50-57) The second chapter entitled Genesis of the biblical hermeneutics: an aspect of literary studies (p.58-280) presents the following issues concerning the history of biblical hermeneutics (‘historiography’ of the theory of the interpretation of the Bible): 1) intertextuality and allegorism as dominants of the ancient Jewish hermeneutics of sacred texts (p.58-74), 2) principles of literary interpretation of The Old Testament in the early apologetics (p.75-79), 3) development of allegorical and historical and literary method of interpretation of the Bible in patristic exegetics (p.79-93), the conception of textual interpretation in scholasticism in the Middle Ages (p.93-107), 5) philological change in the period of humanism and renaissance hermeneutics (p.108-111), 6) transformation of biblical hermeneutics in the Reformation era (p.112-128), 7) inductive basis of ancient texts in scholarly paradigm of modernism (p.128-153), including such problems as: a) biblical rationalism (p.128-130), b) historical and literary criticism (p. 131-140), c) grammar interpretation (p.140-144), d) philosophy and cultural studies (p.145-150), d) biblical irrationalism (p.150-153) and, moreover, 8) interpretive model of the latest biblical hermeneutics (p.154-270), including issues such as: a) the liberal school of hermeneutics (p.154-180), b) the mythological school of hermeneutics (p.180-184), c) the biblical existentialism (p.184-193), d) the most recent phenomenological hermeneutics (p.194-218), e) extra-hermeneutical model of analysis of biblical texts (p.218-234), f) return to the assumptions of "pure hermeneutics" (p.235-270), 9) non-secular schools of Biblical Studies (p.270-280). In the third chapter entitled Methodological system of analysis of biblical texts (p.281-541), the author presents the following questions: 1) the basis of ‘extra-textual’ context of the Bible as an interpretative paradigm of the historical and critical method in hermeneutics (p.281-331), including issues such as: a) the historical paradigm (p.283-305), b) paradigm of cultural studies (p.305-321), c) the geographical paradigm (p.321-331), moreover, 2) the generic paradigm and critical-literary method of interpretation (p.332-387), including issues such as: a) the specificity of the epic (prose) and types (species) of prose in the Old Testament (p.335 -342), b) ancient Jewish poetry and wisdom literature (p.342-358), c) the stories of the prophets: creating genological factors and artistic-figurative curiosities (p.358-371), d) Gospel as the basis of generic description of the New Testament (p.371-381), e) literary analysis of the letters of the New Testament (p.381-387), f) the generic nature of apocalyptic literature: the specificity of artistic organization of the text (p.388-396); besides 3) the author’s paradigm and psychological method of interpretation (p.396-417), 4) the paradigm of language and grammatical method of interpretation (p.417-439), 5) contextual and intertextual principles of the hermeneutical analysis (p.439-465), 6) metatextual paradigms of the Bible and principles of their interpretation (p.465-541), including such problems as: a) the archetypal paradigm (p.465-481), b) the symbolical paradigm (p.481-505), c) the allegorical paradigm (p.505-519), d) the typological paradigm (p.519-541). The author presents the conclusions of the analysis separately (p.542-562), and includes an extensive bibliography (i.e. the literature of the subject - p.563-586). In my opinion, it would be useful to translate this book into English to make it possible for scholars from other European countries to become familar with the conceptions of the Ukrainian sacrological school.

4

Matka Boża w życiu i w powołaniu zakonnym św. Siostry Faustyny Kowalskiej

45%

Cuper G.

Warszawskie Studia Teologiczne

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2021

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vol. 34

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issue 1

20-35

EN

The presence of Virgin Mary was crucial in the life and monastic vocation of St. Sister Faustina Kowalska. The Marian thread has a special place in her Diary. Since her early childhood the confidante of Mary fulfilling her vocation chose Mother of God to be her Teacher and the Mistress of her spiritual life. She was in the convent the patroness of which was Our Lady of Mercy. Sister Faustina lived the charism of this congregation. She had visions during which she saw Mary, talked to Her and heard Her words. She communed with her beloved Mother in a special way. The apostle of Divine Mercy visited the shrines of Częstochowa and Ostra Brama for few times. She also entrusted Poland – her beloved Motherland - to Mary.

5

Мистика XXI века – возвращение к корням

38%

Дердзяк Л.

Polonia Sacra

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2014

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vol. 18

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issue 3

EN

This paper is an attempt to describe the beginnings and groundwork of the Christian mystique. The issues discussed in the paper are as follows:– different ways of understanding Christian mysticism; – history of salvation and the way it is the basis of the mysticism. The act of creation in which each human being receives Lord’s image and resemblance, as well as the vocation for happiness. This harmony was destroyed by sin. Therefore Lord in His love begins the process of renewing man being, so as he may become new creature in Jesus Christ. God-man invites people to relationship with Him and with the other people. Spiritual relationship shows the way to the Lord and encourages to follow the Lord who works and rests and helps to regain true Lord picture;– example of Christian mysticism and cooperation in the process of renewing human being.

PL

Autorka niniejszego artykułu podejmuje próbę opisania korzeni oraz fundamentu mistyki chrześcijańskiej, która zasadza się na obrazie i podobieństwie do Boga otrzymywanym przez każdego człowieka w akcie stwórczym. W swoich rozważaniach na temat korzeni mistyki chrześcijańskiej autorka porusza wiele tematów z tym związanych. Przedstawia różne sposoby pojmowania mistyki. Mówiąc o akcie stworzenia człowieka, zwraca szczególną uwagę na to, że każdy człowiek jest stworzony na obraz i podobieństwo Boga, i to Boga szczęśliwego. Tę harmonię szczęścia niszczy grzech. Bóg w swojej miłości rozpoczyna proces odnowienia człowieka, tak by stał się on nowym stworzeniem na wzór doskonałego obrazu w Jezusie Chrystusie. Bóg-Człowiek zaprasza wszystkich do wyjątkowej relacji ze sobą oraz bliźnimi. Duchowa relacja pokazuje człowiekowi drogę w głąb siebie, zachęca do prawdziwego życia duchowego oraz naśladowania Boga, który działa i „odpoczywa”. Pomaga w odnawianiu się i odzyskiwaniu prawdziwego obrazu Bożego w sobie. Najlepszym przykładem współpracy ze Stwórcą w tym procesie jest osoba św. Pawła Apostoła narodów.

6

„Llibre d’amic e amat” Rajmunda Lulla. Problem przekładu imion tytułowych postaci

38%

Zając A.

Roczniki Humanistyczne

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2013

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vol. 61

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issue 8: Lingwistyka Korpusowa i Translatoryka

177-191

EN

One of the most famous and widely read works of Raymond Lull (1235-1316) is the Llibre d’ amic e amat. This simple title, as it turns out, is not at all clear enough and causes difficulties in Polish translations. The name of the first character, which is human—amic, appears in Polish translations as a friend or a lover, and the name of the other, which is God—amat, appears as a lover or beloved. Which of the variants more adequately captures the meaning of the original? For the rational getting bottom of the problem it is necessary to analyse the Catalan term from the semantic point of view at first. At the same time there have to be taken into consideration that the term locates its etymological source in the culture of the Latin language. Whereas the Lull's work draws inspiration from the Bible, it is also necessary to examine the biblical context of different kinds of love and the specific terms that define them. Pragmatic analysis also allows us to capture the specificity of the relationship of people related with a specific kind of love. An inter¬dis¬ciplinary reflection on the names of the mystic work shows the non-randomness of the literary convention settled in the concrete realities of religious experience, with its specificity in the con¬text of the culture of the source language as well as the target language. This study, beyond the very analysis of the problem, also gives the author translation proposal with Polish equivalents of the title characters’ names of the work.

FR

Une des œuvres des plus connues et lues de Rajmund Lull (1235-1316) est intitulée Llibre d’amic e amat. Ce titre paraît simple mais en réalité il n’est pas univoque et pose des problèmes aux traducteurs polonais. Le prénom du premier personnage qu’est l’homme – amic, est traduit comme przyjaciel, miłujący, ou encore kochanek; le prénom du deuxième qu’est Dieu – amat, est traduit comme ukochany ou umiłowany. Lequel de ces mots exprime-t-il le mieux le sens du texte original ? Pour bien saisir le problème, il est nécessaire de faire d’abord l’analyse sémantique du terme catalan et de son étymologie qui prend sa source dans la culture propre au latin. L’œuvre de Lull s’inspire de la Bible, il est donc nécessaire d’étudier le contexte biblique dans lequel nous trouvons différents types d’amour désignés par des termes appropriés. L’analyse pragmatique permet de définir la spécificité des relations entre les personnes liées entre elles par un type donné d’amour. Une réflexion interdisciplinaire sur les prénoms de cette œuvre mystique montre que la convention littéraire n’est pas le fruit du hasard mais qu’elle est située dans l’expérience religieuse concrète et qu’elle a sa propre spécificité aussi bien dans la culture de la langue du départ que dans celle d’arrivée. L’analyse linguistique et biblique est complétée par la proposition des équivalents polonais des prénoms des personnages dans le titre.

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1 ARGUMENT: Biannual Philosophical Journal

1 Polonia Sacra

1 Racjonalia. Z punktu widzenia humanistyki

1 Religious and Sacred Poetry: An International Quarterly of Religion, Culture and Education

1 Roczniki Humanistyczne

1 Warszawskie Studia Teologiczne

1 Cuper G.

1 Klimowski P.

1 Kołoczek Ł.

1 Tytko M. M.

1 Zając A.

1 Дердзяк Л.

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