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Osoba i wolność w myśli Pierre'a Teilharda de Chardina.

100%
Rogacz D.
Filozofia Chrześcijańska
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2013
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vol. 10
149-160
EN
The idea of freedom in the thought of Pierre Teilhard de Chardin has not already been analysed. This paper delves into this issue in four dimensions: ontological, anthropological, social and theological. The concept of spirit as unifying direction of evolution of the universe and the notion of radial energy guarantee the ontological possibility of freedom. Human person is different from other beings because of her consciousness of his own freedom. Specific embodiments of this freedom are love and work; freedom should not be confused with “the will to live”. Unification and development of the mankind are main social consequences of freedom. God is the ultimate cause and the purpose of freedom, because the love of God is the most complete incentive to make an effort.
2
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The Evolutionary Concept of Human Death

100%
Świeżyńnski A.
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2008
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vol. 13
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issue 1
119-126
EN
The natural sciences reveal the existence of a constant process of cosmic evolution, in which new forms of matter emerge. The continuity of the nonorganic and biological evolutionary processes, their assignment to the laws of nature, as well as the fact that the appearance of a human being constitutes their culmination, all this shows that a human being is an element of the material structure of the world. From the evolutionary point of view, it could be argued that a human being is “the ultimate form of life,” a very interesting but, in many respects, still very mysterious idea.
3
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Antropogeneza i jej związek z ewolucją wszechświata w teilhardyzmie

89%
Baczewski G.
Studia Ecologiae et Bioethicae
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2007
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vol. 5
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issue 1
81-102
EN
This paper deals with the connection between the origin of the human race and the evolving universe in the works of Teilhard de Chardin, the French thinker analysed this problem from different points of view: scientific, philosophical and theological, showing its different aspects.The results of his reflections on this topic form a system of thought in which Teilhard tried to explain the mystery of man and the universe, the main concept of this system is the evolution of the whole universe from a material into a spiritual reality. Part of this cosmic evolutionary process is also the origin of the human race (considered by Teilhard as a species of living creatures and only accidentally as individual human beings). Creation of the world and man according to Teilhard is also a continual process in which God uses the natural law of evolution. Man is the best part and the summit of this cosmic process, the human race has been craeted by God as one philum (monophiletism) and not as a couple (Adam and Eve in the garden of Eden) or many phila (poliphiletism). While creating human souls, God also uses the material elements of the world, sublimating them into spirit, these opinions created many problems for the Catholic Church and were not accepted. Teilhardian analyses of the future of the universe and mankind are very interesting and inspiring and have been used by many modern thinkers. Teilhard wrote about one global society united by science and technology (globalisation). In the future people will also form one sphere of human spirit, the sphere of common information (noosphere). Eschatologically, the whole universe along with the human race will be united with God as the mover and final cause of the cosmic evolution (its point Alpha and Omega).The end of the history of all created reality will be the transformation into spiritual reality of the Cosmic Christ, thus anthropogenesis will be fulfilled in cosmogenesis and finally in Christogenesis.
4
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Piękno w filozofii Teilharda de Chardina

88%
Karas M.
Estetyka i Krytyka
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2010
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issue 19
61-71
EN
The article discusses the problem of beauty in the historiosophy of Teilhard de Chardin. When taking into consideration the writings of this French scientist, one may come to a conclusion that his whole philosophy is imbued with an aesthetic element. According to Teilhard, the world is beautiful and worthy to receive the highest worship. In spite of the fact that the beauty of the world arises gradually, it has become the domain of human creativity since the appearance of man on earth. Among the central themes of de Chardin’s reflection are optimism and universal evolution in combination with Christianity.
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La possibilité d’un Paléolithique chinois. La première «Mission paléontologique française en Chine» (1923–1924)

75%
Hurel A.
Organon
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2015
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vol. 47
111-135
EN
The geological study of China develops from the second half of the 19th century. It then suggests a Chinese paleontological potential for anchoring this territory in prehistoric studies at the time European researches begin to outline the contours of Paleolithic. This discovery will be made possible through the Father Emile Licent’s works and to his naturalistic and systematic exploration of so little known areas, and support from Paris and on the ground by researchers from the Muséum national d’histoire naturelle (Paris), as Professor Marcellin Boule or Father Pierre Teilhard de Chardin. The study of the archives of these researchers allows to highlight the context of international scientific competition within which the earliest French paleontological missions in China (1923–1924) took place. They also provide new insight into the success and the offspring of this work, including the weak echo in historiography of Prehistory which is related in part to a misunderstanding between various actors pursuing different types of objectives and, above, for a reconfiguration of paleoanthropological issues.
6

Historiozofia totalna. Podobieństwa i różnice w wizji dziejów Stanisława Ignacego Witkiewicza i Teilharda de Chardin

75%
Karabon M.
Kwartalnik Filozoficzny
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2019
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vol. 47
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issue 3-4
133-149
EN
The article compares the historiosophies of Stanisław Ignacy Witkiewicz and Teilhard de Chardin. It starts from noting that the visions of history in both systems are total, which means they are determined by objective laws. Next, the similarities between the systems are indicated, which reveals that in both cases they lead to the belief in a mechanized society at the end of history. The second part of the article points out the significant differences in the objective laws and in the anthropological beliefs of both authors. The conclusion is that the difference in their views on the future of humanity is determined by a combination of their shared ethical belief in the superiority of the spiritual over the physical and their divergent beliefs regarding anthropology.
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Przyszłość ludzkości w filozofii Teilharda de Chardin

75%
Karas M.
Kwartalnik Filozoficzny
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2011
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vol. 39
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issue 1
51-82
EN
The present article discusses the vision of the future presented by the French Jesuit and paleontologist, Pierre Teilhard de Chardin. After introducing Teilhard’s main ideas, the author discusses his views on religion and the Church, and then presents the end of history according to Teilhard, which is intended to unify the cosmos and humanity with God in a monistic synthesis – the final result of convergent evolution. The article makes use of the works of de Chardin and the many publications that have been written about his philosophy.
8
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Western Sophiology? The "Eternal Feminine” in the Thought of Henri de Lubac

71%
Persidok A.
Verbum Vitae
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2020
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vol. 37
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issue 2
327-345
PL
Niniejsze studium poświęcone jest mariologii i eklezjologii Henri de Lubac’a. Zostały w nim poddane analizie te dzieła, w których podkreśla on jedność tych dwóch dziedzin teologii, odwołując się przede wszystkim do Ojców Kościoła oraz do myśli Pierre’a Teilharda de Chardin. Staramy się pokazać, że nie są to czysto historyczne odwołania, ale wyraz osobistej refleksji samego De Lubac’a, która tworzy pewną spójną całość. Całość ta została zrekonstruowana w zakończeniu artykułu. W ten sposób ukazał się obecny u niego rodzaj „zachodniej sofiologii”, teologicznej syntezy, w której ważną rolę odgrywa „pierwiastek kobiecy” oraz widoczny staje się centralny, a nie peryferyjny charakter prawd wiary dotyczących Bogurodzicy i Kościoła.
EN
The study is dedicated to the Mariology and ecclesiology of Henri de Lubac. It analyzes the works in which de Lubac emphasizes the unity of these two fields of theology, referring primarily to the Fathers of the Church and to the thought of Pierre Teilhard de Chardin. This article tries to show that these are not purely historical references, but an expression of de Lubac’s original reflection, which forms a coherent whole. This whole is reconstructed at the end of the article. In consequence, there might be seen a kind of “Western sophiology,” a theological synthesis in which the “feminine element” plays an important role, and the central, rather than peripheral, nature of the truths of faith concerning the Mother of God and the Church becomes visible.
9

The Sense of Existence in Marxism, Christianity and Liberal Mass Culture

63%
Kuczynski J.
Dialogue and Universalism
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2020
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issue 2
218-228
EN
The paper presents reflections on human existence and the nature of human being. The author of the paper presents his own standpoint and compares it with other philosophical and religious conceptions of the human being, inter alia those formed in Christianity, Marxism and Cartesianism. The primary concern of the essay is the existential-anthropological significance of human being’s creativity.
10
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The visions of global salvation in Juliusz Słowacki’s messianic thought and the philosophical works of Teilhard de Chardin

51%
Krysowski O.
Świat i Słowo
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2020
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vol. 35(2)
16-39
EN
Juliusz Słowacki and Teilhard de Chardin did not have much in common. The former was a Polish poet who wrote in the first half of the 19th century using a literary-pictorial style. The latter, on the other hand, was a French philosopher working in the first half of the 20th century using a scientific and intellectual style. In spite of these differences, one may get the impression that they both followed the same goal: to learn and explain the principles of the development of the world, from its origin to its end, from Alpha to Omega. This aspiration was accompanied by a belief (in Słowacki’s case, a messianic one) that the progress of existence leads to salvation and takes place according to a certain plan. One of the main mecha- nisms of this plan is the process of lifting the consciousness through the evolution of various biological forms towards its final shape – unity with God who is both a person and the absolute which encompasses all of the creation. Although the poet and the philosopher used different communication codes, their works share a common vision of evolution as a transition from an unconscious, dispersed exist- ence to a united being in which the spirit, the knowledge and the mind can achieve a “global”, yet personalized level.
11
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Wizje globalnego zbawienia w myśli mesjanistycznej Juliusza Słowackiego i filozofii Teilharda de Chardin

51%
Krysowski O.
Świat i Słowo
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2020
|
vol. 35(2)
16-39
PL
Juliusz Słowacki and Teilhard de Chardin did not have much in common. The former was a Polish poet who wrote in the first half of the 19th century using a literary-pictorial style. The latter, on the other hand, was a French philosopher working in the first half of the 20th century using a scientific and intellectual style. In spite of these differences, one may get the impression that they both followed the same goal: to learn and explain the principles of the development of the world, from its origin to its end, from Alpha to Omega. This aspiration was accompanied by a belief (in Słowacki’s case, a messianic one) that the progress of existence leads to salvation and takes place according to a certain plan. One of the main mechanisms of this plan is the process of lifting the consciousness through the evolution of various biological forms towards its final shape – unity with God who is both a person and the absolute which encompasses all of the creation. Although the poet and the philosopher used different communication codes, their works share a common vision of evolution as a transition from an unconscious, dispersed existence to a united being in which the spirit, the knowledge and the mind can achieve a “global”, yet personalized level.
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