Search results - CEJSH

1

Joanna Skurzak, Duchowość ateistyczna. Propozycja francuskiej filozofii religii, Wydawnictwo Liberi Libri, Warszawa 2020, s. 117

100%

Cichosz W.

Studia Gdańskie

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2021

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vol. 48

231-234

2

Patryk Lindenfors, Boga przecież nie ma, przekł. z jęz. szwedz. E. Jaszczuk, Wydawnictwo Czarna Owca, Warszawa 2010, ss. 92

100%

Kordonskyy R.

Studia Elbląskie

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2013

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vol. 14

521-524

3

Ateizm praktyczny jako wyzwanie dla zbawczej działalności Kościoła

100%

Siepert H.

Studia Ełckie

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2023

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vol. 25

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issue 1

71-86

EN

Atheism as a practice of life is becoming increasingly popular in modern western societies. A life devoid of reference to religious practices is becoming not so much an element of rebellion against the established religious traditions, but more of a certain obviousness that no one contests. Hence the question arises, how is the Church to function in such an environment and how to preach the Gospel? Pope Francis, and whim him modern theology, is increasingly emphasizing the role of the Church as a servant who, in humility and social engagement and through work of mercy, can preach the Gospel to modern man. The Church should proclaim the Gospel not through speculative theology, but through engagement with the poors and most need.

4

Ateizm i dyskryminacja w obliczu współczesnych zmian na świecie

100%

Łopuszańska U., Zacharska A., Gierszon P., Samardakiewicz M.

Kultura-Społeczeństwo-Edukacja

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2020

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vol. 17

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issue 1

279-287

EN

The aim of this article is to present the situation of atheists around the world in the face of political and cultural changes in the world due to the increase in religious radicalism, particularly Islamic one, migration and terrorism. The article is of an illustrative character and presents the review of English literature in the scope of the discussed subject matter. Furthermore, the results of the latest global reports on prevalence of atheism in the world and the phenomenon of discrimination against persons not identifying with any faith: atheists, humanists or freethinkers were presented. The results of the selected, recent studies on the social perception of atheists and the phenomena of discrimination against them were shown. Another raised issue was the new social movement called New Atheism widespread mainly in the countries of the Western culture that in the future can constitute a new social and political challenge.

5

Atheism and discrimination in the face of contemporary changes in the world

100%

Łopuszańska U., Zacharska A., Gierszon P., Samardakiewicz M.

Kultura-Społeczeństwo-Edukacja

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2020

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vol. 17

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issue 1

289-297

EN

The aim of this article is to present the situation of atheists around the world in the face of political and cultural changes in the world due to the increase in religious radicalism, particularly Islamic one, migration and terrorism. The article is of an illustrative character and presents the review of English literature in the scope of the discussed subject matter. Furthermore, the results of the latest global reports on prevalence of atheism in the world and the phenomenon of discrimination against persons not identifying with any faith: atheists, humanists or freethinkers were presented. The results of the selected, recent studies on the social perception of atheists and the phenomena of discrimination against them were shown. Another raised issue was the new social movement called New Atheism widespread mainly in the countries of the Western culture that in the future can constitute a new social and political challenge. Conclusions: Between 2005 and 2012 the number of atheists increased by 3% and currently they constitute 13% of the population of the world, while the percentage of religious people decreased by 9%. Atheists like other minority groups are discriminated against and their situation is dependent on the country in which they live. However, the vast majority of countries in the world violates the rights of persons identifying themselves as atheists. Still, in some countries, the declaration of atheism is forbidden, and in 13 countries the death penalty can be imposed.

6

Walter Kaufmann: Philosopher, Humanist, Heretic by Stanley Corngold

100%

Dougherty J. P.

Studia Gilsoniana

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2019

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vol. 8

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issue 1

183-186

EN

This paper is a review of the book: Stanley Corngold, Walter Kaufmann: Philosopher, Humanist, Heretic (Princeton: Princeton University Press, 2018). The author concludes that Corngold’s book acquaints the reader not only with the thought of Walter Kaufmann, but also with the thought of a prominent, late twentieth century generation that in effect rejected the source of the very culture that nourished it.

7

Użyteczność metod logiki nieformalnej w badaniu argumentów w dyskusjach między teistami a ateistami

89%

Trombik K.

Semina Scientiarum

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2017

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vol. 16

EN

This paper argues that methods used in informal logic (sometimes called CriticalThinking) could be helpful in examining the arguments in discussionsbetween theists and atheists. Application of the techniques of informal logiccould reveal the substantive value of many commonly shared views about theism(and theists) and atheism (and atheists). The utility of applying informallogic methods has illustrated by several examples.

8

Radykalna krytyka Kościoła w filozofii Hegla jako wyraz obrony etycznej i intelektualnej autonomii jednostki

88%

Szocik K.

Nowa Krytyka

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2012

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issue 29

229-245

EN

Hegel in Early Theological Writings is radical critic of religion and the church. This idea is characteristic for radical critique of religion, in European thought has been elaborating in 17 and 18 Century and Enlightenment. Hegelian proposition is back to religion of nature, which is compatible with individual and national character, culture and tradition. Hegelian critique of religion shows protestant Weltanschauung, deleting validity and necessity of institutional mediation between believer and God.

9

Hume proti náboženství

88%

Tvrdý F.

Filosofický časopis (Philosophical Journal)

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2017

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vol. 65

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issue 2

207-220

EN

David Hume gave more attention to no subject – except for the history of England – than religion. As is usual with Hume’s philosophical legacy, however, his theory of religion has been subject to a wide range of interpretations, many of which are straightforwardly contradictory – and it is just those which are the focus of the first part of my article. There have, after all, been attempts to present Hume as a theist, fideist, deist, agnostic and atheist. In the second part I will defend the claim that any attempt to categorise Hume according to a single, allegedly true, interpretation, is groundless because every such attempt comes up against insurmountable terminological disputes, interpretational difficulties and doubt concerning argumentation. We do not, however, have to concern ourselves as to what Hume actually thought about religion, or what kind of believer or non-believer he took himself to be. A much more fruitful approach is to understand how Hume’s conception anticipates and enriches contemporary atheology. In the third part I will therefore present textual proof from the primary sources to show how Hume offered a critique of revealed and natural religion, of moral and psychological aspects of religiosity. By way of conclusion, I will reflect on Hume’s conception of “true religion” and its application in secular society.

10

Wizerunek ateisty i jego miejsce na konfesyjnej mapie świata na Śląsku Cieszyńskim

88%

Greń Z.

Studia z Filologii Polskiej i Słowiańskiej

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2017

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vol. 52

EN

The image of the atheist and his place on the confessional map of the world in Cieszyn SilesiaThe aim of this article is to create an image of the atheist based on historical and contemporary sources. The history of the concept of the atheist is described on the basis of the regional press, the contemporary picture of the concept – on the basis of the results of a questionnaire and discussions on religious topics on regional websites. The analysis showed that the concept of the atheist is treated as a term equivalent to the terms of members of different churches. The research shows not only the image of the atheist, but also its place in the system of perception of religious differences. Wizerunek ateisty i jego miejsce na konfesyjnej mapie świata na Śląsku CieszyńskimCelem niniejszego artykułu jest stworzenie obrazu ateisty na podstawie źródeł historycznych i współczesnych. Historia pojęcia ateisty została opisana na podstawie prasy regionalnej, współczesny obraz – na podstawie wyników ankiet i dyskusji na tematy religijne na regionalnych stronach internetowych. Analiza wykazała, że pojęcie ateisty jest traktowane jako pojęcie równorzędne z określeniami członków różnych Kościołów. W wyniku badań przedstawiono nie tylko wizerunek ateisty, lecz także jego miejsce w systemie postrzegania różnic wyznaniowych.

11

Lenistwo i pracoholizm w perspektywie duchowego zagubienia współczesnego człowieka

88%

Jucewicz A.

Forum Teologiczne

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2013

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vol. 14

21-34

EN

The subjects of this article are two polar extremes: laziness and workaholism, examined in the context of man’s lost spirituality. Contemporary forms of laziness stem from the ideological crisis and existential emptiness. These forms mutate into apathy, depression and acedia – a spiritual torpor. And what underlies all of these is atheism. Losing sight of the supernatural horizon of man’s existence inevitably leads to the impairment of his own self-understanding, including such vital aspects of his life like work, striving for self-perfection, or service and dedication to his fellow human beings. Whenever God disappears from man’s horizon, his points of reference and reasons for creativity also disappear. Seen from this perspective, workaholism appears to be a form of escape from the integrity of man’s life. It is also the result of intemperance, flowing from the materialistic anthropology which places man’s fulfillment in a purely horizontal perspective. Man – as seen in a theological perspective – is not a slave to the world. Neither has he been made for passivity and laziness. Man is invited to master the world and to transform it rationally in accordance with God’s will. Both laziness, i.e. avoiding work, and redefinition of its importance, contradict God’s plan towards man. Work and rest and feasting find their most satisfactory justification and perspective in the light of God’s Revelation.

12

Problem Boga jako kwestia podstawowa w myśli Waltera Kaspera

88%

Kornek T.

Studia Ełckie

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2023

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vol. 25

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issue 1

27-39

EN

The topic about ‘The Problem of God’ (die Gottesfrage) is one of the most important discussions for contemporary dogmatic theology and theology in general. The thought of Walter Kasper, who this year is celebrating his 90th birthday, is characterised by a creative and open-minded approach to contemporary challenges. This article analyzes Kasper’s reflection on ‘The Problem of God’ based on three monographs of the German cardinal: ‘Jesus der Christius’, ‘Der Gott Jesus Christi’ and ‘Katholische Kirche. Wesen – Wirklichkeit – Sendung’. The first part of the article presents selected topics of Kasperʼs Christology. The next part analyzes the causes of the current crisis of faith in God and the solutions proposed by the German theologian as a response to modern atheism. In the last part, the subject of reflection is the Church, which, according to Kasper, is to effectively make present in history the salvific work of Jesus Christ and be an icon of the Holy Trinity.

13

Leszek Kołakowski o religii

88%

Pencuła M.

Edukacja Filozoficzna

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2016

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issue 61

77-105

EN

Leszek Kołakowski’s views on religion, while widely known, have not yet seen an adequate explenation. The main purpose of the article is to show how Kołakowski’s thoughts have evolved over time and what led this fierce critic of religion to become one of the most ardent advocate of Christianity

14

RELIGIOUS EDUCATION AND ATHEISM. ANALYZING THE INEFFECTIVENESS OF CATECHESIS IN POLAND

88%

Kopiczko T.

Studia Gilsoniana

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2015

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vol. 4

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issue 3

303-318

EN

Catechesis and atheism are two polarizing words. Catechesis is meant to deepen one’s faith and strengthen one’s relationship with God, while atheism entirely negates the existence of God. The purpose of this article is to show that despite the fact that these two phenomena are so completely oppositional, yet there is an occasion of their encounter. In Polish society it may take place in catechesis—colloquially called religious instruction, which is conducted at schools. That is why this article is concentrated on outlining ineffective moments of catechesis which may have something to do with atheism. It does not mean, though, that the whole process of catechesis should be deemed ineffective and inefficacious. The main priority is to list those elements that are imperfect, causing aspects of the redemptive ministry of the Church to falter. In addition to this, vital recommendations are provided in order to run the catechesis process more effectively, providing more care for the faith and salvation of man.

15

THE FAILURE OF NEW ATHEISM MORALITY

88%

Delfino R. A.

Studia Gilsoniana

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2015

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vol. 4

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issue 3

229-240

EN

New atheists, such as Richard Dawkins and Sam Harris, generally speaking, are committed to two main beliefs. The first is scientism, which is the view that only science can give us complete and reliable knowledge of reality. The second is metaphysical naturalism, which is the view that no supernatural entities exist. In this article the author focuses on the metaphysical naturalism that new atheists and other naturalists accept, with the goal of answering the following question: Can metaphysical naturalism provide an adequate foundation for objective moral values? He argues that the answer is “no” and he discusses several serious problems inherent in a naturalistic account of the foundation of morality.

16

“Scientific Atheism” in Action: Soviet Sociology of Religion as an Agent of Marxist-Atheist Propaganda from the 1960s to the 1980s

88%

Klimova S. M., Molostova E. S.

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2013

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vol. 18

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issue 2

169–190

EN

This paper discusses the methodological challenges of Soviet sociology of religion in the period between 1960 and 1989, when it was charged with the contradictory task of investigating the actual standing of religion in Soviet society and, at the same time, with proposing methods through which the official “scientific atheism,” deeply rooted in Marxism, could be imposed upon the very populations that were the subject of its inquiries. The authors propose an insight into the actual practices of the researchers, based on little-known archival materials from the Russian State Archive of Socio-Political History. The materials adduced by the authors show the various ways in which Soviet believers were surveyed and in which questionnaires were constructed, illustrating the modes of argumentation used in atheist propaganda conducted alongside such surveys, and giving a rare glimpse into the methodological discussions that were taking place at conferences organized by the Institute of Scientific Atheism. The authors track also the sociological conceptions and typologies adopted by Soviet sociology.

17

Śmierć Boga i historiozofia w polskim dyskursie naukowym

75%

Baranowska M.

Studia nad Autorytaryzmem i Totalitaryzmem

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2014

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vol. 36

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issue 1

59 - 68

EN

The aim of the article is to examine the place of the problem of God’s death and of historiosophy in Polish academic discourse. The author analyses a discussion that took place during the 6th Philosophy Festival, which was held on 10–13 September 2013 in Olsztyn and which was organised by the University of Warmia and Mazury. She presents the whole spectrum of issues and problems tackled by scholars from all over Poland, and outlines the course of the discussion. In addition, she explores the current problem of the importance of philosophy and, in general, the humanities in the higher education system today. The author suggests a way in which philosophy should be promoted to raise awareness of its signifi cance to the development of both culture and science.

18

The Legacy of Spinoza. The Enlightenment According to Jonathan Israel

75%

Gut P.

Diametros

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2014

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issue 40

45-72

EN

The aim of the paper is to present and analyze the interpretation of the Enlightenment which has recently been proposed by Jonathan Israel, with the focus on its philosophical aspect as opposed to the historical one. The paper consists of two parts. The task of the first part is reconstructive: it attempts to explore Israel’s most characteristic statements concerning the Enlightenment. The second and more extensive part has a polemical character: it endeavours to furnish the reader with an answer to the question of the degree to which the understanding of the Enlightenment proposed by Israel can be considered a satisfying interpretation of this period. The paper suggests that the main problem which may undermine Israel’s account of the Enlightenment is associated with the unduly selective interpretation of Spinoza’s philosophy and its position in the intellectual society of that time.

19

Miloš Dokulil: Masaryk a náboženství. Sedm zastavení k 75. výročí úmrtí TGM

75%

Novotný Z.

Filosofický časopis (Philosophical Journal)

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2014

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vol. 62

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issue 3

443-451

EN

In this review study, the author above all observes the new perspectives on the philosophy of religion of T. G. Masaryk put forward in the book by M. Dokulil under review. He points to the multidisplinary approach (philosophy, theology, religious studies, ethics, sociology, psychology, selected natural sciences) of M. Dokulil, which is made possible by his immense erudition. The author of the study, together with the author of the book under review, refutes the frequently voiced opinion that would treat T. G. Masaryk as a thinker of the 19th century, significant only in his own time (and not a real philosopher at all), and on the contrary he attempts to show that Masaryk’s ideas and approach are still highly relevant.

20

Religion: An Unsolved Problem for the Modern Czech Nation

75%

Nešporová O., Nešpor Z. R.

Sociologický časopis. Czech Sociological Review

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2009

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vol. 45

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issue 6

1215–1237

EN

The Czech Republic is widely known as ‘the least religious’ country in the world and most Czechs are quite proud of that fact. The authors, however, challenge both of these characteristics. Czechs might better be considered unchurched than atheist, with various forms of modern New Age spirituality steadily gaining in popularity. Moreover, their reputation for irreligiosity is somewhat questionable, since it is most often based upon communist (and other more historically deep-rooted) anticlerical notions, while people have little real knowledge of the ideas which they so readily reject. These assertions are based both on quantitative data, provided by census returns and ISSP surveys on religion, and on qualitative data, collected in local ethnographic research in the town of Česka Lipa in northern Bohemia, designed along the lines of the Lancaster University Kendal Project in Great Britain. The Czech population can be divided into three ‘blocks’, religionists, spiritualists, and atheists/unbelievers, none of which, however, can be considered uniform in terms of membership or truly mutually exclusive. The authors conclude that traditional religionists of various denominations, the followers of New Age movements, and the ‘rest’ of the population can be seen as three distinctive groups within society and that mutual understanding and acceptance are by no means the norm.

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