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Codzienność i świat przeżywany: gdzie jest miejsce dla znaczeń religijnych?

100%
Królikowska A. M.
Kultura i Edukacja
|
2017
|
issue 1(115)
79-93
EN
The paper analyses categories of every-day reality and of a life-world, reaching also for a related notion of intersubjectivity. Whereas all of them have phenomenological background, only the category of every-day reality has made a career in sociology, breaking offthe connection with its philosophical roots. Its phenomenological interpretations are recurred to in the article, together with showing its relation to Lebenswelt. The main concern is the extent to which it is possible to find religious meanings in every-day life in contemporary societies of the broadly-understood West. A degree to which it is allowed to bring meanings deriving from other spheres into the scope of every-day reality, as well as a concrete symbolic domain to be privileged, are historically and culturally changeable. Secularization that affects a society in an institutional dimension and its common sense, makes religious interpretations being less and less intersubjectively supported and loosing their status of being taken for granted. This situation encourages further secularization of individual life-worlds, and at persons who still identify themselves as religious strengthens the separation of religious province from the other domains of meanings and ways of experiencing the world. There is also a number of people who, despite the decline of presence of religious elements in widely shared common sense, perceive their lives through the prism of religious interpretations, and try to shape their own every-day life in this perspective. A remedy to the evanescence of confirmation in every-day communication are smaller communities clustered around shared meanings, as well as a stronger emphasising an experiential aspect. In the circumstances of the multitude of potentially internalizeable interpretative systems, differentiation of world-views and attitudes to the religious stuff, and lesser presence of religious meanings beyond religious institutions, the life-world category, meant as an individual representation of reality and a frame for experiences, can become an adequate tool of studying.
2
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Elementy „ludowe” w religijności współczesnej?

100%
Królikowska A. M.
Opuscula Sociologica
|
2014
|
issue 4(10)
5-16
PL
W artykule zwrócono uwagę na stosunkowo rzadko przywoływane dziś w socjologii pojęcie religijności ludowej. Na pierwszy rzut oka kategoria ta wydaje się już nieaktualna, ze względu na zanik tradycyjnych chłopskich społeczności. Współcześnie jednak w ramach religijności kościelnej dostrzec można dość silny nurt zawierający elementy klasycznie przypisywane religijności ludowej. Inicjowany przez przedstawicieli instytucji religijnej w Polsce spotyka się z pozytywnym oddźwiękiem ze strony części ludzi związanych z Kościołem. „Stare”, przypisywane „wiejskiemu ludowi” cechy, określane jako sensualizm, praktycyzm, wrażliwość mirakularna czy społeczny charakter religijności, odnajdywane we współczesnych kontekstach trudno traktować jako relikty przeszłości.
EN
The notion of popular religiosity, relatively rarely evoked in the contemporary sociology, is dealt with in the paper. At the first sight, this category seems to be not up-to-date any more because of the decline of traditional peasant communities. Today, however, a comparatively strong trend comprising some elements classically attributed to the popular religiousness can be observed within the frame of the Catholic Church religiosity. Initiated by representatives of a religious institution, it meets with a positive response of some people related to the Church. The “old” features, ascribed to “village people”, termed as sensualism, practicalness, miracular sensibility, or social quality of religiousness found in contemporary contexts should not be merely treated as the relics of the past.
3
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Obrazy i obrazki religijne w aspekcie wartości

100%
Królikowska A. M.
Opuscula Sociologica
|
2013
|
issue 1(3)
17-29
PL
Artykuł podejmuje temat obrazu religijnego i pochodnego od niego świętego obrazka w aspekcie zawartych i odczytywanych w nich wartości sakralnych, estetycznych i artystycznych. Za właściwą dla analizy zagadnień wiążących doświadczenie religijne z sensualistycznym uznana została perspektywa hermeneutyki fenomenologicznej. W artykule wykorzystano wywodzącą się od H.-G. Gadamera, a rozwijaną przez J. Tokarską-Bakir kategorię nierozróżnialności, oddającą zespolenie signans i signatum w odbiorze sztuki i w religii. Pozwala ona zobaczyć badaczowi, w jaki sposób rozpoznawane są w obrazie czy obrazku religijnym wartości sakralne i estetyczne.
EN
The article addresses the topic of a religious picture and small sacred pictures derived from it in the aspect of sacral, aesthetical, and artistic values contained in them and received by a recipient. The phenomenological hermeneutics have been considered to be a proper perspective for analysing questions that bind a religious experience with a sensual one. A category of non-distinguishness that renders the connection between signans and signatum in reception of art and present in religion, derived from H.-G. Gadamer and expanded by J. Tokarska-Bakir has been applied in the present paper. It allows the investigator to see how the sacral and aesthetic values are recognized in a religious painting or in a small sacred picture.
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