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1

The state of the Church according to Cardinal Newman: opposition to the world and opposition from the world

100%

Figueroa-Weitzman R.

Horyzonty Polityki

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2018

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vol. 9

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issue 27

25-39

EN

RESEARCH OBJECTIVE: This article seeks to outline what may be called a ‘diagnosis’ of the relationship between the church and the world, according to the English blessed, John Henry Newman. In his opinion, this relationship will always be conflictive and it is destined to remain so (an account that seems to be confirmed, and perhaps even accentuated, in our time).THE RESEARCH PROBLEM AND METHODS: The discussion, following a brief hermeneutic because of its limited extension, reflects on Newman’s thesis relevant in its thought: the church-world opposition, an opposition on which this author is highly descriptive, and whose approaches do not have any ambiguity.THE PROCESS OF ARGUMENTATION: The argumentative line of the article stops at three points consistent with each other and coherent within the British religious’s exposition: 1. The customs of the church and the world differ completely. 2. Wanting to adopt the criteria of the world is always a dangerous lure for the church. 3. A dichotomous relationship with the world, a world fallen by sin, is a natural condition for the church.RESEARCH RESULTS: The evident tension between the church and the world emerges from the analysis carried out in the investigation.CONCLUSIONS, INNOVATIONS, AND RECOMMENDATIONS: What is the usual framework of the relationship between the church and the world according to Cardinal Newman? This question, tacitly present in this article, is answered by Newman in a negative way (as it shows with well-founded reasons, in my opinion, a problematic bond which dates from the beginning of the church and that in the future will continue to be so). His thesis confirms and expresses an essential discordance between two realms of different condition: a temporal one, the world, and an eternal one, the church. From his writings on this subject, it is concluded that the mission of the church is to evangelize the world in an incessant way, although the results of it seem always a little insufficient and even infertile.

2

Atentát na Reinharda Heydricha v souvislostech

88%

Kvaček R.

Český časopis historický (The Czech Historical Review)

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2013

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vol. 111

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issue 2

269-275

EN

This address, The Heydrich Era and Czech Society, was presented to the XVIIIth General Assembly of the Learned Society of the Czech Republic in the Carolinum, the Great Hall of Charles University, on the 14th May 2012. It encapsulated a brief synopsis of the author’s life-long research into the issues of Czech society during the Protectorate of Bohemia and Moravia.

3

Pragmatic Objectivity

75%

Marsonet M.

Academicus. International Scientific Journal

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2014

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issue 09

43-54

EN

Nicholas Rescher writes that “objectivity is not something we infer from the data; it is something we must presuppose. It is something that we postulate or presume from the very outset of our dealings with people’s claims about the world’s facts”. Such definition is just the opposite of objectivity conceived of in classical terms, but it cannot be equated with an idealistic viewpoint according to which objectivity is something that our mind simply creates in the process of reflection. It is, rather, a sort of cross-product of the encounter between our mind-shaped capacities, and a surrounding reality made up of things that are real in the usual meaning of the term. Science itself gives us some crucial insights in this direction, since it shows that we see, say, tables and trees in a certain way which, however, does not match the image that scientific instruments are able to attain. Does this mean that our commonsense view of the world is totally wrong and that nature deceives us? This is not the case. The difference between the commonsense and the scientific image of the world is explainable by the fact that we are evolutionary creatures. Nature has simply endowed human beings with tools and capacities that enable them to survive in an environment which - at least in remote eras - was largely hostile. Our way of seeing tables and trees is what is requested for carrying on a successful fight for the survival of the species: nothing more - and nothing less - is needed for achieving this fundamental goal. Turning once again to the problem of ontological objectivity, the picture has now gained both strength and clarity. If we recall that human endeavors, although occurring in a largely autonomous social and linguistic world, are nevertheless limited by the constraints that natural reality forces upon us, we begin to understand that the social-linguistic world itself is not a boat freely floating without directions. If the boat is there, it means that an explanation of its presence is likely to be obtained if only we are patient enough to look for it. Some kind of hand must be on the wheel, giving the boat indications on Contrary to other pragmatist-flavored positions popular nowadays, this approach maintains that universality has a fundamental and unavoidable function in our rational endeavors. This is due to the fact that “presupposition” and “hypothetical reasoning” are key ingredients of our very capacity to rationalize the world in which we live. Indeed, there can be no rationality without universality.

4

Zbawienie świata - zbawienie człowieka. Chrześcijańskie przesłanie nadziei jako świadectwo

75%

Hintz b. M.

Rocznik Teologiczny

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2011

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issue 53

137-160

EN

The beginning of the 21st century is stigmatized by the atmosphere of the crisis. We can also observe that the number of members of the Christian Churches in Europe is still decrease. Theology tries on different ways to understand a process of the secularization of the modern and postmodern societies. The article describes very shortly a recent situation in the Europe (monetary crisis, terrorism, radical right-wing movement) and tries to answer the question if the Christian theology and the Faith have a proper proposition for the modern man. During discussion with the philosophical theory of German Humanist Ernst Bloch (concrete Utopia), the Author shows a perspective of hope as a relevant message to the recent situation. The Theology of hope introduced by Jürgen Moltmann is the best exemplification of the dialog of the Christian heritage with the modern research in the humanistic studies. The problem of the Salvation of the human being as well as the all Creation is still present in the new form of the theological dogmatic. The main purpose of the Christianity and its theology is to give people the message of hope in the World of hopeless.

5

Roviny pravdy ve filozofii Franze Rosenzweiga

75%

Thümmel J.

Studia theologica

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2021

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vol. 1

31-50

EN

This paper presents the concept of truth in Franz Rosenzweig’s philosophy. It demonstrates how Rosenzweig criticises the old way of thinking and how he presents his own concept of new thinking. This transition from old to new thinking is presented here using the concept of truth. This is understood by Rosenzweig in three steps. The first step is represented by the truth of the old philosophy and has to be left behind. The second level of truth is truth in the ordinary way of acting in the world, as it is present in everydayness of live. The third step is truth in God as a totality and unity of all. After the presentation of these three steps, there is a discussion as to how a man can grasp the truth from his subjectivity. As it is demonstrated, it seems problematic, that while Rosenzweig criticises philosophical truth, he needs this step to be able to understand truth on the last level, as well as to understand the structure of the world.

6

Nábožnosť podľa Jak 1,27

63%

Pavelčík J.

Studia theologica

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2019

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vol. 2

19-42

EN

The study interprets the concept of piety according to James 1:27 with particular reference to both the Old Testament background and the theological context of the Letter of James. The category of purity not only determines the prerequisites for the approach to God, but also defines the boundaries between the community of the believers and the “world” considered as the main source of defilement to be avoided. The ethical requirement of keeping oneself unstained by the “world” and the requirement of social care provided to orphans and widows constitute – in the vertical dimension – the primary conditions for proper relation to God, which is similarly expressed in the horizontal dimension by visible acts of piety.

7

Feniks w gnostyckim traktacie "O początku świata" (NHC II, 5; p. 121, 27 - 123, 2)

51%

Myszor W.

Vox Patrum

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2008

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vol. 52

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issue 1

677-681

EN

Ein allegorische Exkurs p. 121,27-123,2 im gnostischen, titellosen Schrift Vom Ursprung der Welt gehórt zu den religionsgeschichtlichen Aussagen und Besonderheiten dieses Traktats. Die Anspielung an der trichotomische Anthropologie kónnte ein Zeugnis der valentinianischen Gnosis sein, aber scheint es viel mehr an der Motiv des Phónix liegen; die Erneuerung aus der Asche in drei Stadien. Auch „Paradies Gottes” ist es ein Stiick des Mythos vom Phónix, wie auch der Bezug zu Agypten. Phónix ais Symbol des Christus bleibt im Zusammenhang mit Ps 21,7 so fur das Tod wie auch fur die Auferstehung Christi. Das Feuer, ais Mittel der Erneuerung (die gnostische Sakrament der Salbung?) scheint es polemisch gegen das Wasser (die Taufe) dargestellt. Zur polnischen Ubersetzung des Abschnitt werden die Bemer- kungen ais Kommentar beigegeben.

8

Wittgenstein o zagadnieniu podmiotowości

51%

Rynkiewicz K.

Kultura i Wartości

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2016

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issue 20

DE

Wittgenstein hat sich mit dem Problem der Subjektivität gründlich befasst, insbesondere im „Tractatus logico-philosophicus“ und in den „Philosophischen Untersuchungen“. Eine besondere Perspektive im Verlaufe der Analyse der Subjektivität ergibt sich dann, wenn die Philosophie als therapeutische Maßnahme für menschliche Subjekte betrachtet wird. Der epistemische Erfolg der Subjekte hängt prinzipiell davon ab, wie sie mit der Sprache umgehen. Damit wird der Zugang zum Bereich der Intentionalität gesichert, die Wittgensteins Bildtheorie entscheidend ist. Im Kontext der Bildtheorie offenbart sich das epistemische Subjekt vor allem als denkende, sich vorstellende und bewusste Entität in der Welt. Wenn das Subjekt unter einem bestimmten Aspekt gesehen und betrachtet wird, lässt sich kaum eine Konfrontation mit dem Standpunkt des metaphysischen Solipsismus vermeiden.

EN

Wittgenstein has thoroughly discussed the issue of subjectivity, especially in the „Tractatus logico-philosophicus“ and in the „Philosophical Investigations“. A special perspective in the course of the analysis of subjectivity arises when the philosophy is considered as therapeutic measure for human subjects. The epistemic success of subjects depends basically on how they deal with the language. Thus, access to the area of intentionality is secured, which is crucial for Wittgenstein´s picture theory. In the context of image theory, the epistemic subject discloses primarily as thinking representational and conscious entity in the world. If the subject is seen and viewed under a certain aspect, hardly a confrontation with the position adopted by metaphysical solipsism is unavoidable.

PL

Wittgenstein zajmował się dokładnie zagadnieniem podmiotowości, szczególnie w „Traktacie logiczno-filozoficznym” i „Dociekaniach filizoficznych”. Wyjątkowa perspektywa w trakcie analizy podmiotowości powstaje wtedy, gdy filozofia traktowana jest jako środek terapeutyczny dla podmiotów ludzkich. Sukces epistemiczny tych podmiotów zależy generalnie od tego, jak posługują się językiem. Tak można zapewnić dostęp do obszaru intencjonalności, jaka posiada też decydujące znaczenie dla teorii obrazu proponowanej przez Wittgensteina. W kontekście teorii obrazu podmiot epistemiczny ukazuje się w świecie przede wszystkim jako istota myśląca, uzdolniona wyobrażeniowo i świadoma. Gdy podmiot jest dostrzegany i rozważany pod określonym aspektem, to raczej trudno jest uniknąć konfrontacji z punktem widzenia nazywanym solipsyzmem metafizycznym.

9

Dissonance Issues Incurred with the Use of Taekwondo for Promoting Peace

51%

Lewis S., Johnson J. A.

Ido Movement for Culture. Journal of Martial Arts Anthropology

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2024

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vol. 24

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issue 1

20-28

EN

Background. Taekwondo organizations such as World Taekwondo and the International Taekwon-Do Federation have made it a goal to use martial art/combat sports for peace promotion, which is in line with the moral goals of the early pioneers of this martial art. Problem and Aim. Despite these best intentions, there is an intrinsic dissonance between the aim(s) of peace and the potential violent techniques that are innate to Taekwondo. Methods. A focused literature review was performed on academic articles, theses, dissertations, and lay Taekwondo materials through internet keyword searches. Taekwondo and Korean martial arts textbook publications dating back to the first use of the term ‘taekwondo’ were identified, read for passages that can now be interpreted as soft diplomacy efforts, and the data found were then codified. The data obtained were viewed through the General Theory of Fighting Arts and Peace Studies lenses, permitting interpretations of Taekwondo’s international governing bodies’ peacebuilding actions. Results. To address this dissonance, there has been a shift in focus away from self-defense and combat readiness to the sportification of Taekwondo. By rebranding Taekwondo primarily as a sport, the focus of practice is shifted from arguably violent “martial” techniques, to simply sports competitions. In so doing, the peace promotion goal is the pursuit through sports diplomacy, a type of soft diplomacy. However, a shift away from martial art practice to combat sport practice is problematic. Conclusions. Although the aim of using Taekwondo for soft diplomacy is commendable, a sportive focus may not be the best course for achieving Taekwondo’s peace promotion goal. Nevertheless, it is a sensible strategy within the social (i.e., organizational) and international levels, where sports diplomacy may be effectively applied.

PL

Tło. Organizacje taekwondo, takie jak World Taekwondo i Międzynarodowa Federacja Taekwon-Do, postawiły sobie za cel wykorzystanie tej sztuki walki/sportu walki do promocji pokoju, co jest zgodne z moralnymi celami pierwszych pionierów tej sztuki walki. Problem i cel. Pomimo najlepszych intencji, istnieje wewnętrzny dysonans między celem (celami) jakim jest zachowaniem pokoju a potencjalnymi brutalnymi technikami, które są nieodłączną częścią taekwondo. Metody. Przeprowadzono ukierunkowany przegląd literatury tematu wśród artykułów akademickich, prac dyplomowych, rozpraw doktorskich i popularno-naukowych materiałów dotyczących taekwondo poprzez wyszukiwanie słów kluczowych w Internecie. Dokonano przeglądu publikacji podręczników taekwondo i koreańskich sztuk walki sięgających czasów pierwszego użycia terminu “taekwondo”, przeczytano je pod kątem fragmentów, które można obecnie interpretować jako wysiłki miękkiej dyplomacji (soft diplomacy), a następnie skodyfikowano znalezione dane. Uzyskane dane zostały przeanalizowane przez pryzmat Ogólnej Teorii Sztuk Walki i Studiów nad Pokojem, umożliwiając interpretację działań międzynarodowych organów zarządzających taekwondo na rzecz budowania pokoju. Wyniki. Aby zaradzić dysonansowi,nastąpiło przesunięcie punktu ciężkości z samoobrony i gotowości bojowej na usportowienie taekwondo. Poprzez rebranding taekwondo przede wszystkim jako sportu, punkt ciężkości praktyki został przeniesiony z prawdopodobnie brutalnych technik “walki” na zwykłą rywalizację sportową. W ten sposób cel promocji pokoju jest realizowany poprzez dyplomację sportową, rodzaj miękkiej dyplomacji. Jednak odejście od praktyki sztuk walki na rzecz praktyki sportów walki jest problematyczne. Wnioski. Chociaż cel wykorzystania taekwondo do miękkiej dyplomacji jest godny pochwały, sportowe ukierunkowanie może nie być najlepszym sposobem na osiągnięcie celu promocji pokojowego podejścia w taekwondo. Niemniej jednak jest to rozsądna strategia na poziomie społecznym (tj. organizacyjnym) i międzynarodowym, gdzie dyplomacja sportowa może być skutecznie stosowana

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