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EN
The history of relationship between faith and reason is marked by four modelsof the interaction between science and theology proposed by Ian G. Barbour:conflict, independence, dialogue and integration. Even if nineteenth-centurypositivism is still present in many scientists’ minds, philosophy of science eventuallymanaged to overcome it in the 1960s. A mutual distrust between faithand reason started to disappear. In this context Fr. Michał Heller presenteda project of a new discipline – the theology of science which would look at theboundaries of the natural sciences from the theological point of view. According to Fr. Wojciech Giertych the adequate model of relationship between faith andreason can be based theologically on Chalcedonian Christology of Jesus’ twonatures. Since reason and faith come together unconfusedly and inseparably ina human being, a mutual dialogue and even integration between theology andscience is by all means possible.
PL
Warunkiem trwania demokracji jest powrót do wielkiej moralnej tradycji chrześcijaństwa oddziałującego przez wieki na kulturę i narody Europy i innych kontynentów. Depozytariuszem wyrosłej z chrześcijaństwa, ale należącej do kultury moralnej ludzkości tradycji, jest m.in. Kościół katolicki uznający autonomię porządku doczesnego, w tym politycznego, pełniący wobec demokracji i rzeczywistości politycznej rolę „korekcyjną” polegającą na oczyszczaniu rozumu, by ten nieustająco powracał do swego potencjału i mógł odczytać „gramatykę” norm moralnych zawartą w naturze.
EN
The condition for democracy to exist is the return to the great moral tradition of Christianity which has influenced the culture, European nations and countries of other continents for centuries. The depositary of the tradition which originates from Christianity but belongs to the moral culture of mankind is, among others, the Catholic Church, which recognizes the autonomy of the temporal order, including the political one. The Church plays a “corrective” role for democracy and political reality, which is based on purifying the reason so that it constantly returns to its potential and can interpret the “grammar” of moral norms contained in nature.
EN
In this article the author considers the problem of faith which is also integrally combined with men’s existence. Hence the aim of this paper is an attempt to answer the following questions: What is faith? What is its essence? What are its main types, manifestations and functions? In what relations is faith engaged? What is faith for the given individual? Thereby the paper reveals increasing misunderstanding of faith, its distortions and wrong definitions. „Saving” faith, the author, following Tillich, says about ontological and existential ground of faith. He presents almost all functions of men’s being, spiritual and mundane ones. He proves that faith owes its existence to the fact of tragic alienation of a man in reference to his real being. He traces the paths of reason and faith, science and faith, history and faith, philosophy and faith. He distinguishes truth lying on the subjective and objective side of faith. Finally, the paper demonstrates great usefulness of faith itself for understanding and interpretation of issues connected with politics, culture and religious tolerance which Europe, and the whole world, needs so badly.
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