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Modification de la polarité du verbe ou prédicat effacé ?

100%
Cholewa J.
Orbis Linguarum
|
2018
|
issue 50
29–36
EN
Change of the verb polarity or predicate deleted? Some French verbs, such as sortir, s’enfuir, s’éloigner, can be built with a preposition of polarity different from that of the verb: sortir dans, s’enfuir dans, s’éloigner vers. It is possible to consider these structures as the witness of deletion of a second verbal predicate: X sort (de la maison et entre) dans la rue, X s’éloigne (d’un endroit et s’approche) vers Y. We can see the same deletion in case of pluripolar verbs, which can be constructed with two prepositions (eg tomber).
2

Human Nature in Conflict. Reflections from a Phenomenological and Psychoanalytical Perspectives

84%
Brudzińska J.
Dialogue and Universalism
|
2016
|
issue 3
41-57
EN
This article tends to connect phenomenological research with the psychoanalytical approach by focusing on the issue of conflict as the crucial dimension of human nature and its dynamics. On this basis, it becomes clear that human nature cannot be explained through a strict causal schema; rather, it can be grasped by exploring the dynamic moti-vational structures of experience which are expressed in the ambivalent tensions and striving tendencies of persons as subjects of the lifeworld. I stress that conflict is not a mere additional and accidental characteristic of experience that can somehow be elim-inated, but it rather affects the fundamental structure of personal experience and should therefore be understood as a constitutive moment of human nature. Thereby, my claim is that both self-experience and the development of community can only be understood in the light of motivational conflicts.
3

Objawienie w ujęciu radykalnej ortodoksji

67%
Zatwardnicki S.
Teologia w Polsce
|
2019
|
vol. 13
|
issue 2
237-260
EN
A broad understanding of revelation corresponds to a wide range of theological interests of radical orthodoxy. The article shows which conceptions are struggled against and which interpretations of revelation are promoted by the movement’s supporters. Following Thomas Aquinas, representatives of radical orthodoxy assume that revelation is an event which combines illumination of the intellect, the interpretation of reality in this light and internal transformation of a soul. Such a point of view leads to rejection of a modern conception of revelation (Suárez’s heritage). According to representatives of radical orthodoxy, by coming back to patristic and medieval roots, especially to metaphysics of participation, one can overcome dualisms of faith and reason together with those of nature and grace. Henri de Lubac’s surnaturel paradox is spread onto issues of biblical exegesis and development of doctrine. Issues of relation of theology to philosophy is dealt with as well. In fact the discussion with opinions of leaders of the movement should be reduced to a meta-argument concerning the polarity: unity vs distinction. Finally, the attitude of radical orthodoxy is presented against a background of catholic theology. The radicalism characteristic of the movement turns out to simultaneously shake the orthodox balance typical of Catholicism.
4

Männergestalten in Martin Walsers Ein fliehendes Pferd

67%
Nagy Szilveszter O.
Acta Universitatis Sapientiae, Philologica
|
2014
|
vol. 6
|
issue 3
447-460
DE
Martin Walsers Novelle Ein fliehendes Pferd ist Psychogramm und Gesellschaftsanalyse zugleich; Themen wie Diskrepanz von Lebensplan, gespielte Rollen und Alltagsrealität, sowie der Verlust des Ichs, die Suche nach der eigenen Identität, Beziehungsarmut, Produktion von Schein, Lebenssterilität und der Mangel an wahrer Kommunikation werden durch die Gestalten der Novelle projiziert. Die Viererkonstellation der Novelle zeigt eine starke Polarität der Männergestalten, die aber tief von einem gemeinsamen Fluchtzwang geprägt ist. Die grundlegende Zielsetzung des Artikels ist die Problematik der Charaktergestaltung unter die Lupe zu nehmen, sodass der Fokus an das schachspielartige Verhältnis von Helmut und Klaus gesetzt wird.
EN
Martin Walser’s short story called Ein fliehendes Pferd is simultaneously a psychogram and analysis of the society depicted; discrepancy and sterility of life, performed roles and reality, loss of the self, search for identity, relational poverty, construction of fake identities and the lack of real communication are themes projected into the novella through the characters. The constellation of the four figures reveals a strong polarity between the male characters, being deeply marked by the compulsion to flee. The main aim of the present paper is the analysis of various aspects of the character constellation so that the focus is directed on Helmut and Klaus’ chess-like relationship.
5
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Homo orans. Między mową a milczeniem

51%
Klimowski P.
Logos i Ethos
|
2015
|
issue 2(39)
137–154
PL
Celem artykułu jest ukazanie aktu modlitwy jako wydarzenia, które dokonuje się na dwóch podstawowych biegunach, jakimi są mowa i milczenie. W pierwszej kolejności artykuł analizuje fenomen mowy, określa jej warunki, wskazując przede wszystkim na dystans i bliskość. Analizuje również skupienie i kontemplację oraz poczucie tego, co niewysłowione, jako różne warianty modlitewnego milczenia. W artykule został również podkreślony paradoks, iż modlitewny dialog może opierać się na wzajemnym milczeniu Boga i człowieka. Artykuł wskazuje ponadto, że dialektyka mowy i milczenia określa w modlącym się człowieku sposób samorozumienia oraz sposób rozumienia Boga. Z jednej strony Bóg jest Kimś niewysłowionym, z drugiej strony istnieje religijna konieczność wysławiania Boga.
6
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Objawienie w ujęciu radykalnej ortodoksji

43%
Zatwardnicki S.
Teologia w Polsce
|
2019
|
vol. 13
|
issue 2
237-260
EN
A broad understanding of revelation corresponds to a wide range of theological interests of radical orthodoxy. The article shows which conceptions are struggled against and which interpretations of revelation are promoted by the movement’s supporters. Following Thomas Aquinas, representatives of radical orthodoxy assume that revelation is an event which combines illumination of the intellect, the interpretation of reality in this light and internal transformation of a soul. Such a point of view leads to rejection of a modern conception of revelation (Suárez’s heritage). According to representatives of radical orthodoxy, by coming back to patristic and medieval roots, especially to metaphysics of participation, one can overcome dualisms of faith and reason together with those of nature and grace. Henri de Lubac’s surnaturel paradox is spread onto issues of biblical exegesis and development of doctrine. Issues of relation of theology to philosophy is dealt with as well. In fact the discussion with opinions of leaders of the movement should be reduced to a meta-argument concerning the polarity: unity vs distinction. Finally, the attitude of radical orthodoxy is presented against a background of catholic theology. The radicalism characteristic of the movement turns out to simultaneously shake the orthodox balance typical of Catholicism.
PL
Rozległemu zakresowi zainteresowań teologicznych radykalnej ortodoksji odpowiada szerokie rozumienie objawienia. W artykule zaprezentowano, jakim ujęciom sprzeciwiają się, a jakie interpretacje objawienia proponują zwolennicy ruchu. Podążając za Tomaszem z Akwinu, reprezentanci radykalnej ortodoksji przyjmują, że objawienie jest wydarzeniem, w którym łączą się oświecenie intelektu, interpretacja rzeczywistości w tym świetle oraz wewnętrzna przemiana duszy. Taki punkt widzenia wiąże się z odrzuceniem nowożytnej koncepcji objawienia (dziedzictwo Suáreza). Zdaniem reprezentantów radykalnej ortodoksji powrót do patrystyki i średniowiecza, zwłaszcza do metafizyki partycypacji, ma pozwolić na przekroczenie dualizmów wiary i rozumu oraz natury i łaski. Henriego de Lubaca paradoks surnaturel zostaje rozciągnięty również na kwestie egzegezy Pisma Świętego oraz rozwoju doktryny. Poruszono także zagadnienie relacji teologii i filozofii. Dyskusję z poglądami liderów ruchu należy sprowadzić do metasporu dotyczącego biegunowości: jedność – rozróżnienie. W zakończeniu stanowisko radykalnej ortodoksji zostało ukazane na tle katolickiej teologii. Okazuje się, że radykalizm charakteryzujący ruch sprawia, że ortodoksyjna równowaga typowa dla katolicyzmu chwieje się w posadach.
7

Norwid jako strateg w kontekście rozważań o walce i wojnie

34%
Kasperski E.
Studia Norwidiana
|
2015
|
vol. 33
51-76
EN
Norwid’s deliberations about strategy were not a very well known but important and inventive current in his thought and literary work. In his concise essay La philosophie de la guerre, in the rhapsody Fulminant and in numerous poems, poetical digressions, remarks, notes and memorials the writer defined strategy as a domain of knowledge, a kind of art and a practical skill, necessary to reach long-range historical aims, and especially – in the particular situation of the partitions of Poland and in the face of the lost uprisings – to conduct an efficient struggle for independence, ending in a success. Opposing the long-term planning and strategic actions to a war, a battle, a skirmish and short-term plots – or in one word: to “bloody episodes, “convulsive straining”, futile martyrdom and fatalities, Norwid advocated a peaceful struggle carried on incessantly and consistently, a struggle that aimed at realizing positive human values, and not selfish goals. He thought that this kind of “struggle is a normal task of Humanity” and a universal law of history; whereas bloody war – is a license and an exception, acceptable only in the situation of a “just war”, in defense of universal values that were vio¬lated. According to this conception the writer contrasted the “soldier’s” attitude capable of he-roism first of all in everyday life and everyday work, with the “marauding soldier’s” one, taking one’s anger out on other people in aggression, violence; one greedy for blood and revenge. Hence in Norwid’s understanding it was the ability to predict and forestall events and to take precautionary measures in time that was the essence of strategy. He also connected successful strategy with working out and keeping to “a perfectly well conceived plan” that, owing to earlier preparations, concentrating the means in the right place and time, as well as to well thought out maneuvers, eliminated or reduced to a necessary minimum the use of physical force and violence towards the opponent. The basis of strategy was then formed by a long-range intellectual conception, and also by the ability to carry on struggle with various means, including also struggle “on the field of the idea” and “on the field of the word”.
8
Publication available in full text mode
Content available

Norwid jako strateg w kontekście rozważań o walce i wojnie

34%
Kasperski E.
Studia Norwidiana
|
2015
|
vol. 33
51-76
EN
Norwid’s deliberations about strategy were not a very well known but important and inventive current in his thought and literary work. In his concise essay La philosophie de la guerre, in the rhapsody Fulminant and in numerous poems, poetical digressions, remarks, notes and memorials the writer defined strategy as a domain of knowledge, a kind of art and a practical skill, necessary to reach long-range historical aims, and especially – in the particular situation of the partitions of Poland and in the face of the lost uprisings – to conduct an efficient struggle for independence, ending in a success. Opposing the long-term planning and strategic actions to a war, a battle, a skirmish and short-term plots – or in one word: to “bloody episodes, “convulsive straining”, futile martyrdom and fatalities, Norwid advocated a peaceful struggle carried on incessantly and consistently, a struggle that aimed at realizing positive human values, and not selfish goals. He thought that this kind of “struggle is a normal task of Humanity” and a universal law of history; whereas bloody war – is a license and an exception, acceptable only in the situation of a “just war”, in defense of universal values that were violated.  According to this conception the writer contrasted the “soldier’s” attitude capable of he-roism first of all in everyday life and everyday work, with the “marauding soldier’s” one, taking one’s anger out on other people in aggression, violence; one greedy for blood and revenge. Hence in Norwid’s understanding it was the ability to predict and forestall events and to take precautionary measures in time that was the essence of strategy. He also connected successful strategy with working out and keeping to “a perfectly well conceived plan” that, owing to earlier preparations, concentrating the means in the right place and time, as well as to well thought out maneuvers, eliminated or reduced to a necessary minimum the use of physical force and violence towards the opponent. The basis of strategy was then formed by a long-range intellectual conception, and also by the ability to carry on struggle with various means, including also struggle “on the field of the idea” and “on the field of the word”.
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