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PHENOMENOLOGY OF RELIGION AND THE STUDY OF MODERN FANTASY LITERATURE

100%
Łaszkiewicz W.
Acta Neophilologica
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2014
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vol. XVI/1
179-189
EN
The aim of the following paper is to prove that the tools applied by phenomenology of religion to the study of sacrum, i.e. various religious phenomena and manifestations appearing in our world, can be successfully applied to the study of sacrum present in the secondary worlds of modern fantasy fi ction. When applied, the phenomenological approach will contribute to a better understanding of the imaginary world and of the spiritual dimension of the heroes’ adventures, and reveal the author’s inspiration with particular religions/mythologies. The following paper, fi rst of all, provides a brief summary of phenomenology of religion as a discipline; secondly, discusses this discipline’s applicability to fantasy literature, and fi nally provides a sample study of a fantastic religion present in Guy Gavriel Kay’s Fionavar Tapestry.
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O možnosti fenomenologie náboženství : Anthony J. Steinbock a jeho kniha „Phenomenology and Mysticism“

80%
Grimmich Š.
Filosofický časopis (Philosophical Journal)
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2016
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vol. 64
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issue 3
387-405
EN
The author of this article investigates whether Anthony J. Steinbock, in his book Phenomenology and Mysticism: The Verticality of Religious Experience, succeeds in overcoming the difficulties and objections which the phenomenology of religion traditionally comes up against. Among these are, most importantly, the problem of going beyond immanence and the question of whether the investigation of religion from a phenomenological point of view is fact possible.
3
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Czy powinniśmy chcieć widzieć Boga wyraźniej? Szkic z aksjologii fenomenologii religii

51%
Hołda M.
Logos i Ethos
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2022
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vol. 60
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issue 2
7-28
EN
In contemporary analytical philosophy of religion, there is a discussion devoted to the problem of divine hiddenness. The main question it raises is “why isn’t God more obvious?” This discussion has a part in common with the discussion going on under the heading “axiology of theism”. The main question is whether we should want God to exist. Situated at the intersection of these two discussions is the so-called “axiological answer to the problem of divine hiddenness”. This answer is contained in the statement that a world in which God is not fully manifest is better than a world in which God’s obviousness would be greater. In this article I will follow in the footsteps of the proponents of the “axiological answer” to the question of divine hiddenness. The subject of my interest will be the question “should we want to see God more clearly?” Thus, I will consider the problem, which can be classified in the area of the “axiology of the phenomenology of religion”. Guides on the way to finding an answer to this question will be analytical philosophers of religion, as well as Blaise Pascal and Joseph Ratzinger. I will take up the consideration of the epistemic situation in which “ordinary” human beings find themselves, and expand it to include a Christological thread. I will present arguments for the thesis that we should not want to see God more clearly. 
PL
We współczesnej analitycznej filozofii religii toczy się dyskusja poświęcona zagadnieniu Bożej ukrytości. Główne pytanie, jakie w niej pada, brzmi: „dlaczego Bóg nie jest bardziej jawny?” Dyskusja ta posiada część wspólną z dyskusją toczącą się pod hasłem „aksjologia teizmu”. Główne pytanie tej dyskusji dotyczy kwestii, czy powinniśmy chcieć, aby Bóg istniał. Na skrzyżowaniu tych dwóch dyskusji sytuuje się tzw. aksjologiczna odpowiedź na problem Bożej ukrytości. Odpowiedź ta zawiera się w stwierdzeniu, że świat, w którym Bóg nie jest w pełni jawny, jest lepszy niż taki świat, w którym jawność Boga byłaby większa. W niniejszym artykule pójdę śladem zwolenników „aksjologicznej odpowiedzi” na pytanie o Bożą ukrytość. Przedmiotem mojego zainteresowania będzie pytanie: „czy powinniśmy chcieć widzieć Boga wyraźniej?” Podejmę więc problem, który zaliczyć można do obszaru „aksjologii fenomenologii religii”. Przewodnikami na drodze do znalezienia odpowiedzi na to pytanie będą analityczni filozofowie religii, a także Blaise Pascal i Joseph Ratzinger. Podejmę rozważanie nad sytuacją epistemiczną, w jakiej znajdują się „zwykłe” ludzkie byty i rozszerzę je o wątek chrystologiczny. Przedstawię argumenty na rzecz tezy, że nie powinniśmy chcieć widzieć Boga wyraźniej. 
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The relevance of “givenness” for the Indian religious traditions

41%
Schmücker M.
ARGUMENT: Biannual Philosophical Journal
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2014
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vol. 4
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issue 1
43-54
EN
The paper focuses on a comparison by taking some of the main results of the European tradition of phenomenology of religion represented and further developed by Jean-Luc Marion. His views on the constitution of the “I” look promising for a comparison when contrasted with the views on the same phenomenon in Indian religious traditions. Marion, whose rich work is in the main part devoted to the philosophy of donation, discovered a new way that led him from the givenness of the object of knowledge/perception to the understanding of self-givenness of the subject up to a new understanding of the experience of god. The author chooses as a start¬ing point the central question in Marion’s work which refers to the constitution of the “I” and the problem of whether it is able to constitute itself or whether something exists that constitutes the “I” beforehand without leaving the concept of subjectivity. For the Indian side, he offers examples for the way in which the constitution of the “I” takes place or not and what relevance a kind of givenness has in this context not only for a concept of the subject but also for the theistic ideas in Indian traditions.
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The phenomenological method revisited: towards comparative studies and non-theological interpretations of the religious experience

41%
Sander A.
ARGUMENT: Biannual Philosophical Journal
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2014
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vol. 4
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issue 1
9-34
EN
During the last decades, two major and interrelated themes have dominated the study of religion: (a) the theme claiming that the long taken-for-granted so-called secularization thesis was all wrong, and (b) the theme of the so-called “return” or “resurgence of religion”. This global revival of religion — on micro, meso and macro levels — has been chronicled in a number of important books lately. As even a quick glance in some of the many textbooks about religious studies reveal that there are many various ways of studying religion — theologically, sociologically, psychologically, anthropologically, philosophically, etc. — and they can be tackled from many different ideological or theoretical “slants” or perspectives – gender, postcolonial, orientalism, postmodernism, inside/outside, hermeneutical, etc. And it seems to be a general rule within science that the more important, complex and controversial a subject area is perceived to be, the more heated the debate about theory, method and definitions of concepts seems to be within it. Comparative religion can, very broadly, be carried out from two types of data: texts or actual living human beings. During the last thirty or so years, and in tandem with the initially mentioned two themes, the latter – what many scholars now call “lived religion” (Hall, 1997; Orsi, 2005; Ammerman, 2007; Mcguire, 2008) – have more and more come to the fore in departments of religious studies. This can be seen as a “rejuvenation” of Friedrich Schleiermacher’s opinions that the only way to study religion adequately was in and through the religious beliefs and practices of actually living human beings and that the heart of religion was to be found, not in rules and regulations, hierarchies and hymnbooks, but in the individual’s experience of dependence upon a power infinitely greater than his own. The student of religion must, in other words, concentrate, not on what people might do, ought to do, or what the textbooks say they are supposed to do, but on what they actually do, and the ways in which they actually behave, and why they do what they do — their motives, reasons or inducements for doing what they do.
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Wokół „Legend tęsknoty” Bolesława Leśmiana

31%
Filipek A.
Colloquia Litteraria
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2023
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vol. 34
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issue 1
147-167
EN
Bolesław Leśmian enjoy unflagging popularity this days. Because of that, I tried to revalue Legends of longing, which appeared in researches as a rader modest, early works than valid mile stone in writing practise of Leśmian. To do so, I’ve read them mostly in hermeneutical way.
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