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KAFKA AND BUBER. TESTIMONY AND IMPOSSIBILITY

100%
Czeglédi A.
ESPES
|
2021
|
vol. 10
|
issue 1
12 – 21
EN
“I also talked to Buber yesterday; as a person he is lively and simple and remarkable, and seems to have nothing to do with the lukewarm things he has written” – wrote Franz Kafka to his fiancée Felice Bauer in the early 1913. What is the meaning of this harsh, yet respectful portraiture of Buber? Was it a casual ironic remark – or was it rather the way Kafka really thought of Martin Buber? And to what extent was Kafka important for Buber? How can we understand the collaboration between the writer and philosopher? Close reading, contextualization and Begegnungsereign (encounter as fundamental event).
2

Józef Tischner – dialog czy monolog w dramacie

100%
Karoń-Ostrowska A.
Kwartalnik Filozoficzny
|
2017
|
vol. 45
|
issue 3
49-63
EN
In this study we pose once more the key question concerning Józef Tischner’s philosophical anthropology Was Józef Tischner – the creator of philosophy of drama – also a philosopher of dialogue? What, in his thought, is the essence of drama? What exactly is the relation between ‘I’ and ‘Thou’? Is drama ultimately about the creation and formation of the ‘Us’? Or is the primary importance to be assigned to the subject in the drama? How, according to Tischner, does the subject of the drama need to be formed so that the ‘encounter’ can occur? To what extent did Tischner remain a phenomenologist in his philosophizing? In his studies on the human condition, did he manage to overcome the vision of master and slave from Hegel’s philosophy? How much did his thought concerning dialogue evolve throughout the phases marked out by his successive works: ‘Philosophy of Drama’, ‘Controversy over the Existence of Man’ and ‘The Other’?
3

STRETNUTIE S V. E. FRANKLOM

88%
Roman D.
Filozofia (Philosophy)
|
2008
|
vol. 63
|
issue 4
324-327
EN
The contribution tries to shed light on one part of V. E. Frankl intellectual legacy and to give an interpretation of some of his ideas. The author focuses on the phenomenon of 'encounter', rooted in Martin Buber's philosophy. Further he deals with the dialogical character and personal meaning of this event as developed in personalism and philosophy of dialogue. The next step is the discussion of 'the will to meaning' and the conception of V. E. Frankl in the various contexts. The author even finds an analogy between Frankl's and Levinas' conceptions, in particular in Levinas' understanding of desire and need, in the problems of existentional vacuum and reductionism, as well as in his 'tacit dialogue' with himself, which, through the self-transcendence touches the meaning.
4
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CONVIVIAL CULTURES IN MULTICULTURAL MANCHESTER AND BARCELONA: EXPERIENCES OF POLISH WOMEN

75%
Rzepnikowska A.
Studia Migracyjne - Przegląd Polonijny
|
2016
|
vol. 42
|
issue 2 (160)
119-134
EN
This article concentrates on a new understanding of multicultural societies which emerges from routine interaction between recent and established individuals in various urban spaces. The question of the actual interaction with multicultural population has been largely overlooked in research on Polish migration. Therefore, by exploring the notions of conviviality and convivial cultures, this paper demonstrates how post-2004 Polish presence increasingly affects everyday relations with the local population in both Manchester and Barcelona. The research findings, mainly from the narrative interviews with Polish migrant women, shed light on how convivial cultures emerge and how cultural identities are negotiated in everyday encounters in various spaces of the city, including organisational niches, neighbourhoods, family spaces, schools and colleges, and workplaces. Convivial experiences of Polish migrant women with multicultural population are characterised by constant transformation of multiple identities shaped by personal biographies, experiences of gender and other social categories, which are often shared with other groups and individuals.
5

THE LITURGY IS A LIVING CATECHESIS (Liturgia zywa katecheza)

63%
Goliszek P.
Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)
|
2009
|
vol. 56
117-131
EN
The Liturgy is a community between God and man. During a liturgical celebration, man experiences an encounter with the Person of Christ. It is a personal encounter, that is, a real encounter. The Liturgy makes present the whole Person of Christ, His life, words and acts. It makes present the history of salvation, in particular the Paschal Mystery of Christ, that is His passion, death, funeral, resurrection, and ascension, and the outpouring of the Holy Spirit. The Holy Spirit that revived Christ at resurrection in the Liturgy makes present His salvific work, makes it alive and actual. Jesus Christ present in the Liturgy through the enlivening action of the Holy Spirit saves, arouses faith and sets man free to be a child of God. Thus man receives a gift of new life through personal unity with the Father through Christ in the Holy Spirit. In the Liturgy, Jesus Christ in collaboration with the Holy Spirit reveals, meets man, and leads to communion and unity with the whole community of the Holy Trinity. Here emerges the purpose of the Liturgy, which is identical with superior purpose of religious instruction (catechesis). Both the Liturgy and catechesis seek to lead their participant to communion and intimacy with Jesus Christ. He leads to unity with the Father in the Holy Spirit. This personalistic character of the Liturgy makes it the place of living catechesis. The Liturgy expresses faith, communicates faith and shapes it. The whole Liturgy contains Catholic faith and confesses this faith through celebration. The Liturgy is not a learned knowledge of faith, it does not explain concepts, it is not a theological tract or an interpretation, but its catechetic character is expressed in the fact that it makes faith and leads to an existential encounter with God. In this sense the Liturgy is a living and dynamic catechesis, it has a personal and educational character. In religious instruction that is taking place in the Liturgy God Himself speaks, gives instructions saves, and brings up man to full humanity.
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