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1

THE GOD OF CONTEMPORARY POETS (Bóg wspólczesnych poetów)

100%
Oszajca W.
|
2009
|
vol. 63
|
issue 3(286)
11-18
EN
Theodor Adorno asked whether lyrical poetry is at all possible after Auschwitz. The consequences of the Second World War disturb both the philosopher and the priest. In what way can we justify our existence? The author seeks a solution among poets writing about the encounter of man and God: T. Rózewicz, D. H. Lawrence, Z. Herbert, E. Lasker-Schüler, J. Seifert, and Cz. Miłosz.
2

A NOTE ON THEOLOGICAL FATALISM

80%
Blum A.
Organon F. medzinárodný časopis pre analytickú filozofiu
|
2007
|
vol. 14
|
issue 2
143-147
EN
We contend that a very seductive argument for theological fatalism fails. In the course of our discussion we point out that theological fatalism is incompatible with the existence of a being who is omnipotent, omniscient and infallible. We suggest that 'possible' formalized as '0' is to be understood as 'can or could have been' and not simply as 'can'. The argument we discuss conflates the two. We end by rounding out, hope-fully, some left over corners of serious concern to the theist.
3
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Bóg jako „Ty wieczne”. Dialogiczna filozofia Boga Martina Bubera

80%
Jasiński K.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
|
2012
|
vol. 24
147-174
EN
The paper concerns Martin Buber’s idea of God as “eternal Thou”. This concept is typical of the dialogical phase of his philosophy. His inspiration came from religion (judaism and christianity). First of all, for Buber, God is a mystery. The main purpose of man was the entrance into the existential relationship with the revealing God, who was described as “eternal Thou”, “absolute Person” and “Ground of being”. A man can dialogue with Him through the different beings. Buber’s ideas are very close to panentheism. In Buber’s work we have the problem of the “becoming” God. The solution of this question is not on the ontological level but on the moral one – God “becomes” through the dialogical life of the man in the world.
4
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Argumenty filozoficzne za koncepcją uniwersalizmu zbawienia w ujęciu Thomasa Talbotta

80%
Dalke J.
Filo-Sofija
|
2010
|
vol. 10
|
issue 1(10)
107-122
EN
This paper presents philosophical arguments for the idea of universal salvation proposed by Thomas Talbott. He argues that in the afterlife everyone will be finally reconciled to God, because the existence of hell, understood as state of endless suffering, is logically inconsistent with God’s love and omnipotence. Nonetheless, the critical analysis of Talbott’s reasoning doesn’t show that his universalism is sufficiently justifiable position. Although the emptiness of hell is logically possible, Talbott’s argumentation requires accepting more assumptions and resolving additional difficulties.
5

Personality and anonymity in a 'parable' about the Roman pavement

80%
Nieukerken v. A.
Teksty Drugie (Second Texts)
|
2006
|
issue 5(101)
136-148
EN
The article attempts to show the relationship between the 'visible' surface of the world and the Divine according to Cyprian-Kamil Norwid's interpretation of Christian belief. This relationship is represented against the background of imperial Rome in the second century AD. When one looks at the colourful bustle of the Pagan capital from a Christian point of view, it becomes clear that its bright surface contains an added dimension that reveals itself in the dark (nightscapes) and depth (the catacombs). Thanks to this insight we understand that being is sacred in itself - the Divine is apparent 'here and now' on the pavement of Rome. We (the author and the reader) discover (establish) certain tangible and bodily 'configurations': the 'rock'-motive, 'three' Christians who are persecuted for their refusal to participate in a 'feast of the Emperor', the young anonymous hero who unconsciously becomes a martyr for his belief in an essential humanity of the Divine (and vice-versa - the idea of God-man). Reality appears to us as the realm in which the holy and the profane, immanence and transcendence, time and eternity are intertwined. However, it should not be overlooked that 'Quidam' is a highly ironical poem. From an existential point of view, the author identifies himself with the anonymous 'Son of Alexander' ('Quidam', 'Everyman'), whose title character, in his quest for ultimate truth, arrives at acting like a Christian without being aware of his 'imitating Christ'. His 'sacrificial' identity with the example of God-man is suggested by the 'second' Quidam, the 'Gardener', to whom the truth of Christianity had been previously revealed. The gardener is the 'ideological' mouth-piece of the author - he lacks a psychological 'depth'. The tension between the existential authenticity of a man in search of a not-yet consciously achievable fulfilment (the sacrificial death of Alexander's son is, as a matter of fact, a form of fulfilment) and the truth as a result of simply accepting the dogma constitutes the essential features of the world of Norwid's poetry - its meaning is not self-evident, but must be brought into the open by intellectual effort. God's revelation is put into perspective by individual man.
6
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Religijność bez Boga i wiary. Z inspiracji Jerzego Grotowskiego

80%
Sobota D.
Filo-Sofija
|
2012
|
vol. 12
|
issue 3(18)
243-262
EN
The purpose of this article is to present a certain idea of religiousness. It could be called religiousness without God and without faith. I found its premises in the work of the Polish theatre reformer Jerzy Grotowski. He was neither a prophet nor the founder of the religion; primarily, he was a man of theatre. But for him, in the age of “God’s death” the theatre was a substitute of religion and religious experience. He understood his “poor theatre” as a search for sense of life, an authentic life and the world’s salvation. At various stages of his artistic way, which I present in the first unit of this article, he tried to reach to deeper dimensions of reality. In the end, he went far beyond the theatre. In the second unit, I show the features of religiousness without God and faith. In this religiousness, God exists and does not exists, he is a question, or doubtfulness. The Faith is a physical action, instead of seriousness, we have irony, grotesque, buffo.
7

REVITALIZÁCIA DUCHOVNÝCH HODNÔT V OBDOBÍ MOROVEJ EPIDÉMIE: PÍSEŇ O MOROVÝM NAKAŽENÍ (1759)

80%
Blažencová Ľ.
Slavica Slovaca
|
2021
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vol. 56
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issue 3
378 - 389
EN
The study focuses on the issue of revitalizing values that are coming to the fore in times of crisis in society during the difficult times accompanied by the plague epidemic. The focus of the research is The Song of the Plague Infection, which was printed in Trnava in 1759 and it is about the plague epidemic in the town of Místek in Moravia in 1710. It describes the situation of death and the crisis of spiritual values. The plague is seen as God’s punishment for the sins of the people. In this borderline near-death situation, people turn to Saint Rochus, the protector against the plague, for help. At the core of the song is a description of his pious life and acts of mercy, where the song appeals for a change in people’s behaviour. The song draws attention to the changes in spiritual values, in the intent of the Baroque period that should guide man on the path of faith.
8

Religia i ateizm w filozofii średniowiecznej

80%
Szocik K.
Studia Philosophiae Christianae
|
2010
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vol. 46
|
issue 2
208-218
EN
Medieval Philosophy was shaped by Christian doctrine. The convictions of the existence of God and its influence on the world were not challenged. Atheism, understood as a philosophical vision of the world which denies a possibility of the existence of Christian God i.e. personal and transcendent being, appeared in the Modern Age. However we can indicate at least two thinkers whose systems were in conflict with Christian thought. David of Dinant and Amalric of Bene preached pantheistic views, identifying God with the fullness of reality. Thus they anticipated the modern, initiated by Spinoza, return to the Stoic philosophy of pantheism.
9
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DEATH AND DYING IN SOREN KIERKEGAARD'S PAPIRER

80%
Salamon J.
Analiza i Egzystencja. Czasopismo Filozoficzne
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2006
|
issue 3
61-87
EN
'Papirer' is a large collection of Kierkegaard's private and intimate notes, published posthumously. They reveal a crucial influence of Kierkegaard's constant expectation of his immediate death on his existential philosophy. Kierkegaard sees the relationship to one's own finiteness and mortality as the hallmark of one's spiritual standing. The 'situation of death', i.e. an authentic confrontation with the inescapability of one's own death, becomes for Kierkegaard a privileged moment of both the discovery of the truth about the authenticity or the lack of the authenticity of one's own existence, and of the spiritual transformation. The crucial condition of such transformation is the 'death to the world'. One dies to the world by giving up freely all desires directed towards anything other than God, the Infinite Good, and in fact the only authentic good. The 'situation of death' helps to make this existentially crucial step, because it creates a necessary separation of the individual from the 'crowd'. 'Sickness unto Death' is for Kierkegaard a state of mind, characterized by despair, of someone who failed to achieve a truthful relationship with his own mortality, and ultimately with his own existence.
10
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SKEPTICISM AND ONTOLOGICAL PROOF

80%
Judycki S.
Analiza i Egzystencja. Czasopismo Filozoficzne
|
2005
|
issue 1
9-29
EN
The paper defends the thesis that the only possible answer to the global skepticism is the so called ontological proof: only God's truthfulness and His bonitas can guarantee the rejection of such skeptical hypothesis as the one of R. Decscartes' stating that we are deceived by some evil demon or H. Putnam's claim that we are brains in vats. The author proposes an interpretation of the ontological proof in the spirit of I. Kant's considerations from his 'Der einzig mögliche Beweisgrund zu einer Demonstration des Daseins Gottes' (1762) where Kant uses the concepts of necessity and possibility in order to proof God's existence. Existence is a perfection and hence it must be one of the attributes that form the idea of God. Also truthfulness and bonitas must be treated as belonging to the idea of a perfect being. The truth condition for the sentence 'Perfect necessary being exists' is the real existence of a perfect necessary being but at same the time the truth condition for this sentence is its condition of possibility. This sentence could not be possible, if the object it refers to had not existed, e.g. if the perfect necessary being had not existed. Because this sentence is something real it must be also possible and from this follows that the perfect necessary being exists. Analogically, every attempt to suppose that it is possible that perfect necessary being does not exist presupposes real existence of perfect necessary being because nothing could be possible, if something were not necessary. 'Perfect necessary being exists' is the only sentence where the truth condition and condition of possibility coincide in this way. God's truthfulness and His bonitas guarantee that we are not deceived by some evil demon or that we are not brains in vat.
11
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FREGE'S CRITICISM OF THE ONTOLOGICAL ARGUMENT

80%
Gut A.
Analiza i Egzystencja. Czasopismo Filozoficzne
|
2005
|
issue 1
31-62
EN
The paper reconstructs Frege's criticism of the ontological argument for the existence of God on the basis of various remarks scattered in his writings. The material is organized in such a way as to: (a) reveal a logical structure of the argument; (b) show and discern various presupposition of a logical, semantical and ontological character; and (c) indicate some essential weaknesses of the ontological argument. It is argued that Frege's critical commentaries on this argument are essentially connected to four solutions, stating that: (1) the difference between a name and a predicate is categorical; (2) the existential judgement possesses a different logical structure than the singular judgement; (3) in the characteristic of concepts marks and properties should be distinguished; (4) the ascription of number contains the statement about a concept. In order to make Frege's argumentation as understandable as possible it is confronted with Kant's criticism of ontological argument. The analysis carried on in the above-described way reveals a number of shortcomings which discredit the ontological argument. For example, the paper shows that the analysis of predication of oneness (Einzigkeit) does not lead to the affirmation of God's existence. Moreover, it shows that in that argument the term God is used in two different semantic roles; that some theses that should constitute the argument's conclusion, are already assumed; and that sense-condition and truth-conditions are not distinguished.
12
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Relacja do Boga jako realizacja istoty człowieka na przykładzie bohatera Zbrodni i Kary Dostojewskiego

80%
kKasucka K.
Archeus. Studia z bioetyki i antropologii filozoficznej
|
2012
|
vol. 13
173-185
EN
In Dostoyevsky’s philosophy we can find a view on the essence of man which does not end in submission to God and his laws, but it is implemented in free acts of leaving God and returning to him. A convincing example of such an issue is the story of Rodion Raskolnikov, the protagonist of Crime and Punishment who by making a decision to commit murder, as a consequence of the division of people between „ordinary men” and „extraordinary men”, intends to break the law. The moral issue emerging from Crime and Punishment is treated in the present article as a starting point for considerations on human existence which is dynamic, and in no way can be subjected to rationalization.
13

Koncepcja Boga w filozofii Jerzego Perzanowskiego

80%
Rygalski A.
Kwartalnik Filozoficzny
|
2011
|
vol. 39
|
issue 4
117 - 132
EN
The article is an attempt to present the overall consideration on God, which is, in a sense, the core of Jerzy Perzanowski's philosophical theory. Although a number of issues are considered, the most attention is paid to Perzanowski's critical analysis of some well-known ontological arguments and to the presentation of his own version of the argument.
14

roblem wiedzy apriorycznej w świetle teorii partycypacji bytu

80%
Szopa R.
Kwartalnik Filozoficzny
|
2014
|
vol. 42
|
issue 2
63-90
EN
The medieval understanding of the a priori differed from that of Kant, for whom it meant knowledge prior to experience. Before Kant a priori knowledge was about causes and a posteriori knowledge about results. In this understanding necessity is a very important feature of the a priori. Both the a priori and the a posteriori begin from sensual cognition. But because a priori knowledge has the feature of necessity, it allows us achieve necessary results. Due to this, God as a logical result of causal cognition of the world is a necessary result of cognition. The theory of participation in turn tells us what is the source of the necessity of a priori knowledge: the world does not exist by itself but needs God, who sustains it in existence. According to Thomistic philosophy the world enables human reason to find traces of the Creator. Human reason was created by God to discover His existence, and according to St. Thomas Aquinas this is the principal aim of the created world.
15

Filozofia Leibniza i panteizm

80%
Spryszak P.
Kwartalnik Filozoficzny
|
2013
|
vol. 41
|
issue 1
61 - 75
EN
In this paper I briefly examine the idea that a certain moderate version of pantheism (hence, strictly speaking, of panentheism) can be both formulated and maintained within Leibniz’s mature philosophical system. I argue that this pan(en)theistic programme fails, however, because it violates his non-negotiable principles concerning God, creation, and created substances.
16

A CLOSE OR DISTANT GOD - BETWEEN RELIGION AND PHILOSOPHY

80%
Mech K.
Kwartalnik Filozoficzny
|
2007
|
vol. 35
|
issue 1
61-75
EN
The purpose of this article is to show possible relationships between the God who is given to man in religious experience and the so-called God of philosophers. The starting point of author's analyses is the belief that, first of all, God is given to man in his intimate space of religious experience. The second premise of his considerations is the belief that God goes beyond this experience and is given as an 'evasive presence'. God is something more than what is just given in religious experience. In this way of thinking something more is opened; it is also the way of philosophy, it is the way towards the Other. This make it possible to ask another question - how is it possible for the philosophy of the Other not to become a philosophy of the Alien. The article tries to give an answer to this question.
17

THE 'ONTOLOGICAL ARGUMENT' AND RATIONALISM

80%
Czerniawski J.
Kwartalnik Filozoficzny
|
2007
|
vol. 35
|
issue 3
97-100
EN
In the light of Kant's critique, the so-called 'ontological argument', purporting to prove God's existence out of the notion of Him, must of necessity contain a 'petitio principii'. This is true not only of Anselm's original argument and Leibniz's improved version of it, but also of its contemporary formalized versions. Apart from the weak points of the original argument, they usually contain some faults of their own. On the other hand, their inevitable failures undermine the authority of reason. Thus, it seems advisable to give up such futile attempts.
18

Boska obecność i działanie w perspektywie patrystycznej i filozofii procesu

80%
Obolevitch T.
Kwartalnik Filozoficzny
|
2012
|
vol. 40
|
issue 4
109 - 125
EN
This paper considers the issue of God’s presence and action in the world from two philosophical and theological perspectives: the thought of the Eastern Church Fathers (from the fourth to the sixth century) and process philosophy and theology (the twentieth century). The first section is devoted to the patristic distinction between divine acts and essence. The second part compares patristic ideas with the theory of Whitehead and his contemporary partisans. The Eastern Church Fathers as well as process philosophers developed the concept of panentheism, which makes it possible to explain both the immanent presence God in the world and His transcendental character.
19

Between Eternity and Time

80%
Sikora A.
|
2007
|
vol. 6
|
issue 3-4(18)
313-331
EN
Adam Mickiewicz sometimes tried to resolve the opposition between eternity and time by eliminating one of them. He was arguing then that the time was apparent and had no ontological ground, and its only source was a volatile world of human experience. More often however, he tried to make both sides of the oppositions compatible. He treated then time as a necessary link between two poles of eternity. This way, historical vicissitudes have been written into history of the Absolute as a valid step on Its way to the complete satisfaction. Quite another problem is that this idea of 'great compatibility' has remained only an extended suggestion. This is even more obvious considering that the poet at times thought that neither the human nature, nor the Creator's nature, is for themselves - both for the human being and God - completely transparent.
20

Philosophical Consequences of the Principle of Causality

80%
Lemanska A.
|
2007
|
vol. 16
|
issue 3(63)
155-163
EN
The principle claiming that nothing occurs without a cause expresses a universal human desire to give causes the role of an order generating factor that makes the world comprehensible and susceptible to explanation. Another epistemic consequence of that approach is the possibility to reconstruct past events and forecast the future by arranging successive facts in causal chains. There is also an ontological consequence. Causality entails the thesis of the necessity of the existence of a self-supporting being which exists entirely due to its own nature. In a different text the authoress tried to show that this being is identical with God.
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