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1

Demythologizing Christian Philosophy: An Outline

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Mezei B. M.

Logos i Ethos

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2013

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issue 2(35)

109–146

EN

In this paper I investigate the tradition of “philosophy” and “philosopher” with respect to their importance in Christianity. I argue that the meaning of the traditional notion of philosophy as an abstract science has importantly changed. The reason for this is that the “cosmo-theological” character of traditional philosophy proved to be untenable. If this pattern is not valid in our days, then the question arises if the role of philosophy, as conceived during the Christian centuries, can be continued in and beyond our age. My answer has two aspects: on the one hand, the cosmo-theological character of philosophy needs to be explored or “demythologized;” on the other hand, Christian thought still has the potential to open itself to a future renewal. Thinking philosophically is a fundamental human feature, and I suggest that “trying to become wise,” the striving for the discovery and realization of the meaningfulness of reality is still the main concern of human beings reflecting on their historical existence today. In this sense, the encyclical letter of Fides et ratio by John Paul II offers guidance, inasmuch as its author calls for “courage” in thinking. Following this call, the present paper contends that the three mains tasks of a Christian philosophy today are as follows: 1. A sufficient understanding of the tradition determined by cosmo-theology; 2. A sufficient understanding of the importance of the trauma of totalitarianism of the twentieth century as the dividing line between tradition and contemporary reflections; and 3. A sufficient understanding of human beings striving to grasp the meaning of personhood in an open universe on the basis of the meaningfulness of reality.

2

Personalizm jako model teoretyczny w ujęciu Wojciecha Słomskiego

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Kwiatkowski D.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2011

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issue 2(2)

49-65

EN

Christian personalism accepts, first of all, the principles of belief and professes the philosophy which is compatible with that belief. Human life is not possible without a community, i.e., in total isolation, however, one cannot also profess here another extreme view that reputedly man cannot find fulfilment without these relations, and what follows it, his life does not have to limit only to living with others, and also it does not restrict to functioning in the community. Since it turns out that both individualism and a personal life are equally essential here. One should also care about the personal life which not always has to be connected with co-existence with different individuals. However, for this view is essential to find suitable centering for both these attitudes and adopting this one which allows to develop fully. It is interesting that part of the experts on the subject who also try to make characteristics of the theoretical model believe that personalism in Mounier’s perspective cannot be perceived for Christian personalism, however, it assumes that Christianity is one of these elements which are indispensable to improve a social life.

3

Osiągnięcia profesora Wojciecha Słomskiego na gruncie personalizmu

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Kwiatkowski D.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2012

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issue 1(3)

121-127

EN

According to professor Słomski, personalism is a juxtaposition of many currents which simultaneously concern human being in every way, the meaning in the world around him, and relation with the surroundings. This is a certain kind of an innovatory approach because so far it was commonly believed that not every current concerning human being can be discussed in the context of personalism and not each of them adjusts to it. Additionally, Professor Słomski has emphasized in this way that personalism can be treated as one of the components of Christian philosophy and can determine its range. Moreover, for Wojciech Słomski all the premises creating contemporary personalism can be a cause for which it can be treated as a comprehensive, very essential philosophical system which a key task is a desire to get an answer to urgent questions and social issues appearing in the present world. The exceptionality of professor Słomski’s conception is contained, first of all, in the way of perception of personalism as a tool which makes possible getting the answer to questions appearing contemporarily. It happens so mainly because along with the civilization progress and social development, and undergoing global tendencies, social problems gain a completely new dimension which practically has not existed so far.

4

Personalizm chrześcijański w ujęciu Wojciech Słomskiego

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Kwiatkowski D.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2011

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issue 1(1)

57-81

EN

Słomski defining philosophy of the XXIst century recognizes that in order to understand it, it is necessary to define how those threats, resulted first of all from the technological progress and transformations caused by this progress, were defined earlier. Personalism in Słomski’s perspective is the compilation of various currents which deal with the individual and his relations with surroundings, and also these ones which say about the individual in the wider context. However, the key currents which made the largest impression on him are as follows: Christian thought, Marxism and existentialism. Słomski has drawn the biggest inspiration simply from them, and believed thereby that the whole truth was contained in those currents. The truth on how the individual should be perceived contemporarily and with what problems is supposed to cope, and thereby he is able to define which factors determine the individual and influence his situation, worldview, and the system of values which he is guided by in his life. According to Professor Słomski, the present personalism can be treated as a certain kind of a comprehensive philosophical system. However, its the most important task and aim is an attempt to give an answer to appearing more and more often new social problems on which one using philosophy, ethics or other sciences dealing with such issues so far cannot get the answer. It happens so mainly because along with the civilization progress, and the social development and undergoing global tendencies, social problems gain a completely new dimension which practically has not existed so far.

5

Personalizm praktyczny w ujęciu Wojciecha Słomskiego

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Kwiatkowski D.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2012

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issue 2

69-83

EN

One of the practical perspectives of personalism is economic personalism which is characterized, first of all, by adopting rules binding economy to human needs, expectations and capabilities. As a result, economy also becomes a completely different, decidedly more friendly field which is determined by several new conditions. With the help of personalism the individual is able to set his goals, define himself, his needs and establish tasks which he should place.. The feeling of exceptionality, uniqueness, and above all, the role which the given individual plays in the whole surrounding reality is also important here. Additionally, it allows to define characteristic features for the individual, evaluating his strengths and weaknesses, and it also allows to define the way one can improve himself and his achievements as well as develop incessantly and constantly strive for perfection. The fact that the individual is a connection between the material and immaterial world in personalism causes that he can feel exceptionally, he can realize that he is responsible both for himself and the others. Personalism also brings to our attention the necessity of overcoming our own fears against excessive integration and calls not to give our whole independence and integrality for the benefit of the community. It turns out that if the individual gives himself up, his independence and freedom of choice, he might bear numerous consequences which can influence his way of perception of reality, himself and his role in the world.

6

Filozofia – autonomia i dominacja

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Tyl M.

Człowiek i Społeczeństwo

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2022

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vol. 53

101-118

EN

The purpose of the paper is take a look from the perspective of the field theory of Pierre Bourdieu at the history of the Polish post-war philosophy with special attention given to the so-called Christian philosophy. In reference to Bourdieu’s research practice, the author postulates application of research strategies of the sociology of science/philosophy to historical and philosophical studies with a belief that they enhance the picture of philosophical dynamics of the past. From this point of view, the author focuses on relations between the field of Christian philosophy and the field of church authority, exposing the issue of philosophy’s autonomy.

7

Wiktor Potempa (1887-1942) - badacz Platona rodem z Górnego Śląska

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Mróz T.

Folia Philosophica

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2014

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vol. 32

PL

The article presents a little-known figure of Wiktor Potempa (1887-1942) and his Platonic studies. His works proceeded from his doctoral thesis on Phaedrus which was defended in 1912. Later on he studied relation between Platonism and Christianity, and finally published a handbook for the history of ancient philosophy that was addressed to the Catholic seminarians. Some views of Potempa are compared to those of Stefan Pawlicki, the most important Plato scholar in the neo-Scholastic milieu. In comparison with Pawlicki, Potempa’s attitude to Plato is much less enthusiastic, but rather cautious; he warns the Christian reader not to worship Plato’s philosophy uncritically.

8

Spiritual development of personality according to Nikolai Lossky

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Sladek K.

Studia Sandomierskie. Teologia-Filozofia-Historia

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2017

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vol. 24

163-170

EN

The article presents the spiritual development of personality according to the Russian philosopher Nikolai Lossky, who emigrated after the Communists came to power in Russia and lived in Czechoslovakia between the world wars. The main sources of this study are his texts published there at that time. Lossky incorporated the spiritual development of personality into his worldview, revealing an analogy between it and the evolution of nature. Novels of the Russian writer Fyodor Dostoyevsky, among others, contributed to his knowledge of the human heart. He also confronted his conclusions with medical and therapeutic practice, taking advantage of his acquaintance with the Czech founder of psychosomatic medicine Ctibor Bezděk. Although he was a non-conformist thinker in many respects, his views of the spiritual development of personality were heavily influenced by traditional Christian theology.

9

The Christian philosophy of man in Poland in the face of the challenges of the 20th and 21st centuries

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Mazur P. S.

Logos i Ethos

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2020

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vol. 54

95-113

EN

According to the author of the article, Christian anthropology is characterized by an affirmative approach to Christianity and personalism in the understanding of man. During the last century in Poland it faced four key challenges for its development which were: 1) searching for a proper model of social life connected with the rejection of individualism and collectivism; 2) the clash with collectivist totalitarianism (communism) which imposes an erroneous concept on man; 3) resignation of the Church in her teaching from the domination of the Thomistic model of understanding the world and man; 4) establishment of a naturalistic and transhumanistic model of man in the culture of the turn of the 20th and 21st centuries. Christian anthropology responded to the first three calls with a specific type of personalism: social – in the first case, metaphysical – in the second, liberalist and ethical – in the third. At present time, it must seek a personalistic response to the fourth challenge, while the author believes that Christian anthropology is threatened by fideistic personalism resulting from the acceptance of the naturalistic image of man coming from detailed sciences and the abandonment of attempts to philosophically justify his personal status.

10

GILSON—NEWMAN—BLONDEL?

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Rance D.

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2015

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vol. 4

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issue 1

75-92

EN

The article analyzes the dispute between Étienne Gilson and Maurice Blondel. Their dispute is quite notorious and, even though all the reasons behind it are unknown, casts a shadow on the French philosophy of Christian inspiration in the last century. For both Gilson and Blondel are among the most illustrious representatives of it. The article attempts to reconcile Gilson and Blondel by referring to John Henry Newman. According to Henri de Lubac, “Blondel greatly admired Newman and, in that, Gilson joined him;” moreover, St. John Paul II, in Fides et Ratio, not only proposed the names of Newman and Gilson among the five thinkers of Western thought that he considered to be significant examples of “fruitful relationship between philosophy and the word of God” in their “courageous research,” but he also, considered their “philosophical works of great influence and lasting value.” The former Pope stated, “a philosophy which, starting with an analysis of immanence, opened the way to the transcendent,” just after devoting two paragraphs to praise the modern Thomistic revival and its fruits (§57–58). Could, then, blessed John Henry Newman be a possible tertium datum between Gilson and Blondel?

11

ZMIANA „TONU” W GILSONA POJĘCIU FILOZOFII CHRZEŚCIJAŃSKIEJ

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FAFARA R. J., TARASIEWICZ P.

Studia Gilsoniana

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2012

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vol. 1

15-28

EN

The author undertakes four points: (a) There was no major change in Gilson’s position on Christian philosophy as it was defined and justified in his 1931 Gifford Lectures and later developed in the sixties. (b) During the 1960s, Gilson’s Christian philosophy placed more emphasis on its Christian aspect, faith guiding reason. Earlier formulations emphasized philosophy searching within the faith for what can become rational. (c) During the 1960s Gilson emphasized faith and the Church as the guardian of Christian philosophy, expressed a relative indifference to the validity of rational proofs for the existence of God, and empathized with those accepting questionable philosophical approaches to understand the faith. (d) Gilson’s Christian philosophy fits into the framework of post-modernism.

12

O filozofii chrześcijańskiej. Kilka uwag z perspektywy historycznej i futurologicznej

88%

Stachewicz K.

Logos i Ethos

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2013

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issue 2(35)

219–234

EN

The article analyzes the concept of “Christian philosophy” from the perspective of its past and its future. First of all, there is revealed a multiplicity of senses and the meanings attributed to this concept. Their arrangement is one of the purposes of this text. Christian philosophy in the broad sense is a philosophy that permits indirect influences of Christianity; this is an idea created in Christian culture. However, strictly speaking Christian philosophy is a philosophy where we find an affirmative approach to the truth preached by Christianity. It is open to direct Christian inspiration. Twentieth-century revival of interest of religion in philosophy seems to foretell the future optimistically in the broad and narrow sense of Christian philosophy.

13

On Christian philosophy

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Stachewicz K.

Logos i Ethos

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2019

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vol. 51

EN

The article analyzes the concept of “Christian philosophy” from the perspective of its past and its future. First of all, there is revealed a multiplicity of senses and the meanings attributed to this concept. Their arrangement is one of the purposes of this text. Christian philosophy in the broad sense is a philosophy that permits indirect influences of Christianity; this is an idea created in Christian culture. However, strictly speaking Christian philosophy is a philosophy where we find an affirmative approach to the truth preached by Christianity. It is open to direct Christian inspiration. Twentieth-century revival of interest of religion in philosophy seems to foretell the future optimistically in the broad and narrow sense of Christian philosophy.

14

GILSON AND PASCAL

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FAFARA R. J.

Studia Gilsoniana

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2014

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vol. 3

29-45

EN

Gilson’s early admiration for Pascal as a literary figure evolved into a deep appreciation of him as a Christian philosopher. Pascal showed Gilson that one could expect much more of philosophy than the idealism of René Descartes and Léon Brunschvicg so rampant in France during Gilson’s days as a student. Gilson’s existential Thomism, which highlighted Augustinian elements in St. Thomas’ thought, shares Pascal’s realism, his critique of rationalism, his situating philosophy within theology, and his view that the God of faith’s existence is largely independent of philosophical demonstrations that one gives of it. Despite many superficial dissimilarities, Gilson found Pascal’s scientific worldview continuous with the world of St. Thomas. Pascal, for Gilson, remained a model for the vocation of the Christian intellectual.

15

DLACZEGO GILSON? DLACZEGO TERAZ?

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Hancock C. L., Tarasiewicz P.

Studia Gilsoniana

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2013

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vol. 2

7-20

EN

The author identifies and discusses the most important elements of Étienne Gilson’s thought which emanate out of his articulation and defense of the Western Creed. To the question: why Gilson, why now?, the author offers a following answer: because we need to champion the Western Creed, defend philosophical realism, rightly interpret the history of philosophy, correctly comprehend Christian philosophy, and show that modernist and postmodernist systems are arbitrary. The author maintains that Gilson delivers us with the realist philosophy of the human person, shows us the undeniable advantages of philosophical realism, and formulates an original notion of Christian philosophy which appreciates that genuine philosophy is non-systematic in its nature, and that it can expose the failure of modernist philosophies that strive to be systems.

16

Concordia Doctrinarum or the Concept of Cosmic Harmony in Gerard of Cenad

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Mesaroș C.

Dialogue and Universalism

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2015

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issue 1

78-85

EN

Gerard of Cenad, the first Christian Bishop (1030–1046) in the region known today as Banat, authored the Deliberatio supra Hymnum Trium Puerorum, a hermeneutical treatise of great importance for the 11th-century philosophy. The concept of concordia doctrinarum has been commented in several ways as the universal theology of the Catholic Church. Our study discusses this concept in relation with another Gerardian concept, that of divine procession. We argue that there is an idea of cosmic harmony in Gerard, strictly linked to more than one preceding doctrines. First, it is linked to the Areopagitic notion of processus, meaning. Second, Gerard links the same concept with the idea of cosmic hierarchy. The cosmic hierarchy in Gerard of Cenad offers a valuable perspective of a holistic kind, within the Christian so-called Platonic orientation of the 11th-century Latin tradition.

17

Edyta Stein – Teresa Benedykta od Krzyża w życiu w pismach Karola Wojtyły – Jana Pawła II

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Zyzak W.

Polonia Sacra

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2018

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vol. 22

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issue 3(52)

191-209

PL

Autor stara się porównać życie i twórczość Edyty Stein i Karola Wojtyły, oraz ukazać jej postać w nauczaniu Jana Pawła II. Najpierw chodzi o aspekt biograficzny. Następnie zostaje porównane podejście do badań filozoficznych. Wreszcie artykuł ukazuje nauczanie papieża na temat Edyty Stein jako filozofa, męczennicy, mistyczki i wzoru dla kobiet. Następuje to przy okazji jej beatyfikacji, kanonizacji i ogłoszenia jej patronką Europy.

EN

The author compares the life and the works of Edith Stein and Karol Wojtyła, and shows her in the teaching of John Paul II. The first part deals with biographical aspects. After this philosophical researches are compared. Finally the article presents the pope’s teachings about Edith Stein as a philosopher, martyr, mystic and good example for women. This teaching took place on the occasion of beatification, canonization and the declaration of Edith Stein as patron of Europe.

18

Stanisław Kamiński’s Philosophy as Christian Philosophy

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Mbamara Sebastine K.

Studia Philosophiae Christianae

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2021

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vol. 57

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issue 2

125-144

EN

This article argues that Kaminski’s concept of philosophy meets the requirements for being a Christian philosophy as articulated by John Paul II. In the encyclical letter Fides et Ratio, John Paul II affirmed the possibility, existence, meaning, and need for a Christian philosophy. He distinguished three stances of philosophy concerning the Christian faith. First, philosophy should be completely independent of the Biblical Revelation but implicitly open to the supernatural. A second stance adopted by philosophy is often designated as Christian philosophy. Third, philosophy presents another stance that is closely related to theology. Kamiński constructed an understanding of philosophy that is original, universal, and autonomous. Such a notion of philosophy (and its methodology) was based on the classical theory of being, which fulfils the demand for the autonomy of philosophy through its relationship with faith. Kamiński’s doctrinal standpoints in philosophy are rational, objective, and universal. According to him, philosophy is also compatible with the Christian faith. In this sense, one can speak of his philosophy as a Christian philosophy. --------------- Received: 22/04/2021. Reviewed: 06/09/2021. Accepted: 23/10/2021.

19

Chrześcijańska filozofia człowieka w Polsce wobec wyzwań XX i XXI wieku

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Mazur P. S.

Logos i Ethos

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2019

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vol. 50

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issue 2

PL

Według autora artykułu antropologia chrześcijańska charakteryzuje się afirmatywnym podejściem do chrześcijaństwa i personalizmu w rozumieniu człowieka. W ciągu ostatniego stulecia w Polsce stanęła ona przed czterema kluczowymi wyzwaniami dla jej rozwoju, którymi były: 1) poszukiwanie właściwego modelu życia społecznego związanego z odrzuceniem indywidualizmu i kolektywizmu; 2) zderzenie z totalitaryzmem kolektywistycznym (komunizmem), który narzucał błędną koncepcję człowieka; 3) rezygnacja Kościoła w jego nauczaniu z dominacji tomistycznego modelu rozumienia świata i człowieka; 4) ustanowienie naturalistycznego i transhumanistycznego modelu człowieka w kulturze przełomu XX i XXI wieku. Antropologia chrześcijańska odpowiedziała na pierwsze trzy wezwania specyficznym typem personalizmu: społecznym – w pierwszym przypadku; metafizycznym – w drugim, liberalistycznym i etycznym – w trzecim. Zdaniem autora artykułu obecnie musi ona szukać personalistycznej odpowiedzi na czwarte wyzwanie. Antropologii chrześcijańskiej zagraża fideistyczny personalizm wynikający z przyjęcia naturalistycznego obrazu człowieka pochodzącego z nauk szczegółowych i rezygnacja z prób filozoficznego uzasadnienia jego osobowego statusu.

EN

According to the author of the article, Christian anthropology is characterized by an affirmative approach to Christianity and personalism in the understanding of man. During the last century in Poland it faced four key challenges for its development which were: 1) searching for a proper model of social life connected with the rejection of individualism and collectivism; 2) the clash with collectivist totalitarianism (communism) which imposes an erroneous concept on man; 3) resignation of the Church in her teaching from the domination of the Thomistic model of understanding the world and man; 4) establishment of a naturalistic and transhumanistic model of man in the culture of the turn of the 20th and 21st centuries. Christian anthropology responded to the first three calls with a specific type of personalism: social – in the first case, metaphysical – in the second, liberalist and ethical – in the third. At present time, it must seek a personalistic response to the fourth challenge, while the author believes that Christian anthropology is threatened by fideistic personalism resulting from the acceptance of the naturalistic image of man coming from detailed sciences and the abandonment of attempts to philosophically justify his personal status.

20

Intellectus Quaerens Fidem: Georges Florovsky on the Relation between Philosophy and Theology

75%

Rojek P.

Roczniki Filozoficzne

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2016

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vol. 64

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issue 4

149-165

EN

In this paper I take a closer look at Fr. Georges Florovsky’s original view on the relation between philosophy and theology. I argue that he tried to formulate an approach based on patristic experience and opposed to the dominating secular paradigm of philosophy. In some sense he wanted to reverse the traditional account. As Teresa Obolevitch aptly suggested, he wanted to replace the principle fides quaerens intellectum by the rule intellectus quaerens fidem. In that first default case the faith needs to be justified or proved by the reason, in the second, unobvious one, the faith has an absolute priority and illuminates itself the natural thought. According to Florovsky, philosophy should not attempt to ground the theology, formulating arguments for the existence of God or proving the coherence of theism, but rather should accept theology as a fundamental premise and then develop a new, non-secular account for the old philosophical topics.

PL

W artykule tym przyglądam się oryginalnym poglądom o. Gieorgija Fłorowskiego na relację między filozofią a teologią. Staram się pokazać, że próbował on sformułować podejście, oparte na doświadczeniu Ojców Kościoła, mające stanowić alternatywę dla dominującego sekularnego paradygmatu w filozofii. W pewnym sensie chciał on odwrócić tradycyjne ujęcie. Jak słusznie zwróciła uwagę s. Teresa Obolevitch, chciał on zastąpić zasadę fides quaerens intellectum przez regułę intellectus quaerens fidem. W tym pierwszym, domyślnym wypadku, wiara ma być uzasadniana czy dowodzona przez rozum, w tym drugim, nieoczywistym, wiara zachowuje przewagę i sama oświeca naturalny rozum. Według Fłorowskiego, filozofia nie powinna więc ugruntowywać teologii, formułując argumenty za istnieniem Boga czy dowodząc spójności teizmu, ale raczej przyjąć teologię jako fundamentalną przesłankę i następnie rozwijać nowe, nie sekularne podejścia do starych filozoficznych tematów.

Refine search results

Demythologizing Christian Philosophy: An Outline

Personalizm jako model teoretyczny w ujęciu Wojciecha Słomskiego

Osiągnięcia profesora Wojciecha Słomskiego na gruncie personalizmu

Personalizm chrześcijański w ujęciu Wojciech Słomskiego

Personalizm praktyczny w ujęciu Wojciecha Słomskiego

Filozofia – autonomia i dominacja

Wiktor Potempa (1887-1942) - badacz Platona rodem z Górnego Śląska

Spiritual development of personality according to Nikolai Lossky

The Christian philosophy of man in Poland in the face of the challenges of the 20th and 21st centuries

GILSON—NEWMAN—BLONDEL?

ZMIANA „TONU” W GILSONA POJĘCIU FILOZOFII CHRZEŚCIJAŃSKIEJ

O filozofii chrześcijańskiej. Kilka uwag z perspektywy historycznej i futurologicznej

On Christian philosophy

GILSON AND PASCAL

DLACZEGO GILSON? DLACZEGO TERAZ?

Concordia Doctrinarum or the Concept of Cosmic Harmony in Gerard of Cenad

Edyta Stein – Teresa Benedykta od Krzyża w życiu w pismach Karola Wojtyły – Jana Pawła II

Stanisław Kamiński’s Philosophy as Christian Philosophy

Chrześcijańska filozofia człowieka w Polsce wobec wyzwań XX i XXI wieku

Intellectus Quaerens Fidem: Georges Florovsky on the Relation between Philosophy and Theology