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Tolerancja z punktu widzenia filozofii realistycznej

100%
Chłodna I.
Świat i Słowo
|
2009
|
vol. Świat i Słowo 2009, nr 1 (12)
151-160
EN
In the present culture we have many various notions of tolerance. In the colloquial speech it is very elastic and ambiguous term, because of the difficulties in estabilishing one, universally valid definition of this word. It is an important question whether we can establish a universal notion of this word – which takes into consideration the man as the person? Such universal approach to the problem of tolerance is possible – basing on the realistic theory of the human person. This theory is based on universal relation to every man, determined by his own accidentalness, potentiality and transcendence. According to this theory the personal life – the life of every man qualifies the same set of factors- inclinations: the cognition, love, the freedom (and the responsibility), the subjectivity in law, the vital sovereignty and the religious dignity. In accordance with this theory, only such idea of tolerance is adequate, which make possible integral personal development of every man. However every other conception, which destroys this universal deposit of personal life consequently deserves the negative assessment.
2
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Specyfika relacji transcendentalnych w ujęciu Mieczysława Alberta Krąpca

61%
Stoll P.
Studia Gilsoniana
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2020
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vol. 9
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issue 1
143-165
EN
The paper is aimed at systematizing the thoughts of Mieczysław A. Krąpiec on the subject of relations. The author reconstructs Krąpiec’s justification for the reality of relations, the distinction of necessary relations, and the importance of relations in metaphysical cognition. The analyses are conducted on the basis of the following problems: a) the existence of beings, and especially the subontic relationship between essence and existence that runs through all reality; b) the way in which beings exist and are cognized, where transcendental relations indicate the analogous character of these beings; c) the cognition of the Absolute, which is only possible through the discovery of transcendental relations in contingent beings.
3
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Chrześcijańska przeszłość dla kultury integrującej się Europy

61%
Gryżenia K.
Annales. Etyka w Życiu Gospodarczym
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2008
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vol. 11
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issue 1
EN
The last few years are the time of the ongoing integration of Europe and its vivid discussion about it. The thorny issue is the role and the place of Christianity in the life of Europe. Pope John Paul II had authoritatively taught on the issue. His teaching is a kind of antidote against those who are in favour of Europe without God. The European culture is not a monolith since it is inhabited by many nations with a different characteristic but all are rooted in the same values of the Good News acknowledged on the Continent. The present time – and especially the centuries after the Enlightenment – seems to be the time of abandoning Christianity. As the result of such a process, Europe witnessed two totalitarian systems responsible for numerous crimes. A human being wanted – without God’s participation - to decide about right and wrong. They were tempted like the first parents in Eden. They were changed from godlike humans to objectified ones – from “homo sapiens to homo demens”. John Paul II and many authors dealing with the processes of mankind underlined the need to build unity in Europe in close connection to Christianity. Christianity is an important element of culture in which the man is not restricted to his mortal life but opens up for a supernatural perspective. Through Christianity the European culture is richer and the man fully developed. Taking Christianity into consideration in his life, man can discover the truth about himself and his true relation to God. Only the truth allows man to grow and achieve his perfection, whereas falseness condemns him to the degeneration.
4
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Dlaczego nowa duchowość nie może być realną alternatywą dla tradycyjnej religii?

51%
Ptaszek R. T.
Paedagogia Christiana
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2015
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vol. 1/35
113-126
PL
Artykuł pisany jest z punktu widzenia filozofii religii rozwijanej przez Lubelską Szkołę Filozoficzną. W tekście wyróżniam i charakteryzuję trzy dominujące we współczesnej kulturze formy duchowości. Prezentuję też argumenty za tezą o zasadniczej odmienności nowej duchowości i tradycyjnej religii (czyli – w naszej kulturze – chrześcijaństwa). Najważniejszą przyczyną różnic miedzy nimi jest fakt, że podstawę religii stanowi otwarcie człowieka na Boga, a jej praktykowanie jest sposobem wyrażania wiary. Natomiast nowa duchowość proponuje współczesnemu człowiekowi indywidualne poszukiwania, których celem ma być odkrywanie technik pozwalających na doświadczanie przeżyć uprzyjemniających i wzbogacających jego duchowe życie. Tak zasadnicza odmienność powoduje, że żadna z form rozwijanej współcześnie nowej duchowości nie jest w stanie stać się realną alternatywą dla chrześcijaństwa.
EN
The article is written from the point of view of realistic (classical) philosophy as proposed and developed in the Lublin Philosophical School. First, I distinguish three forms of spirituality we can see in contemporary culture of Europe. Next I present the crucial differences between the new spirituality and traditional religion (that is – in our culture – Christianity). The most important source of the differences between Christianity and new spirituality is the fact that Christianity is a complex of internal and external actions by which a man worships God, whereas new spirituality does not refer to any transcendent reality, and is not a way of expressing a man’s faith, but only provides experiences brightening up the human life. This is the reason why no form of new spirituality can replace the Christian religion.
5
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Freedom and Religion: A Realistic Correlation

51%
Stępień K.
Studia Gilsoniana
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2021
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vol. 10
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issue 1
181–205
EN
The article points to voluntarism as a tendency in the history of philosophy, which consists in the theoretical justification for the phenomenon of the absolutization of freedom. This phenomenon also occurs in practical life, where freedom is no longer understood as freedom to truth and goodness enjoyed within the limits of natural law, but as negative freedom, i.e., as a space of free choices made without any determination, limitation and coercion (sometimes understood as any external influence on the individual, even cultural or educational), as privacy, or ultimately as complete independence from one’s own nature, from the world and other persons. The absence of natural limitations to human freedom leads to its absolutization and permissiveness, and consequently results in attempts by the state and the law to limit it which, in turn, leads to its negation. However, the conflict between freedom and nature, nature and culture, freedom and law is illusive. The article points out: 1) the essence of human freedom, 2) a synthesis of freedom and religion in the form of the right to religious freedom, and 3) threats to freedom and religion from atheism, fideism, sentimentalism and individualism. What defends against the reductionist account of freedom and religion is a realistic philosophy that indicates the rational and objective character of freedom and religion.
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