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Księdza profesora Kazimierza Waisa propozycja zharmonizowania nauki i wiary w kwestii pochodzenia człowieka

100%
Farnik Ł.
Semina Scientiarum
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2012
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vol. 11
EN
This paper is aimed to present Kazimierz Wais’ considerations on the concept of the origin of man. Kazimierz Wais (1865-1934) was a Polish philosopher and theologian, a professor at the University of L’viv. In his publications, Wais criticized the purely naturalistic theory of the origin of man and presented a positive theory not inconsistent with the Biblical description; he also commented on the issue of the origin of human soul. His views were strongly affected by neo-Thomistic philosophy. The paper shows Wais’ attempts to prove the harmony of science and faith regarding the origin of man. His reflections are presented and critically commented.
2
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Úvod do aristotelsko-scholastické filosofie mysli

86%
Sousedík S.
Filosofický časopis (Philosophical Journal)
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2018
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vol. 66
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issue 1
11-36
EN
The article is not a historical piece, but rather aims to contribute to contemporary discussion of its theme. The author draws freely on, above all, Thomist elements and he attempts, on their basis, to formulate a starting point for a theory of mind that would be acceptable today. For this reason documentary support in the form of citations of the historical sources is kept to a minimum. In order for the question to meet the interests of the contemporary reader appeal is made to several contemporary analyti­cally-orientated authors (mainly T. Nagel and J. R. Searle), who in their treatment of certain points of detail, defend positions similar to the author’s own. The account is divided into three parts. In the first (1), the author discusses consciousness in general, in the second (2) he concerns himself with simple (that is, without focusing on the object) conscious states, in the third part (3) he discusses states focusing on an object, that is, on intentional states. This part is further divided into two sub-sections: in the first (3.1) the author points to the materiality of sensory intention, in the second (3.2) the author attempts to show that the intentional objects of reason (which the author takes to be abstract objects) by their very immateriality point to the immateriality of intentions themselves (that is, the corresponding cognitive act), as well as the immateriality of their bearer. In this way the bases for further reflections on the human soul are clarified, although the author does not concern himself with these further reflections in this article.
3
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On Not Taking the World for Granted: E. L. Mascall on The Five Ways

58%
Haggerty W.
Studia Gilsoniana
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2019
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vol. 8
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issue 2
277-303
EN
Considered one of the leading proponents of natural theology in the 20th century, E. L. Mascall (1905–1993) taught philosophy and theology at King’s College London for most of his career. Unlike many of his contemporaries, he insisted that classical theism, embodied in the writings of Augustine and Thomas Aquinas, could be successfully revived for a modern audience. Known for his vigorous defense of neo-Thomism, Mascall offered an unusual interpretation of The Five Ways. While modern scholastics typically read the proofs as syllogistic exercises, Mascall maintained that God’s existence could not be deduced from premises, but must be grasped by means of a unique type of “metaphysical intuition” which he called “contuition.” In my paper, I will re-examine his position, explore his reasons for adopting it, and finally raise several questions concerning its significance for the history of neo-Thomism.
4
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Filozofia chrześcijańska jako tradycja badawcza: Próba analizy w perspektywie filozofii nauki

44%
Duchliński P.
Roczniki Filozoficzne
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2021
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vol. 69
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issue 2
179-213
EN
The aim of this article is to present a characterization of Christian philosophy in terms of the notion of a research tradition. Since the work of Larry Laudan, it has been thought that the latter notion could prove useful for shedding light on the idea of Christian philosophy. To this end, the author first introduces the key concept of a ‘research tradition,’ and then proceeds to analyse the notion of an ‘image of the world,’ understood as something invariably associated with specific research traditions. The next step is the construction of a definition of Christian philosophy as a research tradition in project-based terms. The author sets out to demonstrate that Christian philosophy, as such a tradition, is both pluralistic and democratized. In conclusion, several higher-order proposals are formulated with respect to the right method for pursuing Christian philosophy. In particular, the approach adopted should be one oriented towards possibilities of discussion: i.e. a non-dictatorial game unfolding with the participation of representatives from various research traditions who endorse different images of the world.
PL
Celem artykułu jest charakterystyka filozofii chrześcijańskiej w kategoriach tradycji badawczej. Za Larrym Laudanem uznano, że tradycja badawcza nadaje się do eksplikacji pojęcia filozofii chrześcijańskiej. W tym celu autor przybliża najpierw kluczowe pojęcie tradycji badawczej, następnie analizuje pojęcie obrazu świata, które zawsze jest związane z określoną tradycją badawczą. Kolejnym krokiem jest konstrukcja projektującej definicji filozofii chrześcijańskiej jako tradycji badawczej. W artykule wykazano, że filozofia chrześcijańska jako tradycja badawcza jest tradycją pluralistyczną i zdemokratyzowaną. Na zakończenie sformułowano kilka deklaracji metaprzedmiotowych, odnoszących się do metody uprawiania filozofii chrześcijańskiej. Metodą tą powinna być dyskutowalność, czyli niedyktatorska gra zachodząca między przedstawicielami różnych tradycji badawczych wyznających odmienne obrazy świata.
5
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14 Evident Truths from the Organizational Genius of St. Thomas Aquinas: How “Born Again Thomism” Can Help Save the West from Cultural Suicide

37%
Redpath P. A.
Studia Gilsoniana
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2020
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vol. 9
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issue 4
625-650
EN
This paper is written to articulate in a summary form 14 evidently-known essential and personalistic principles from the teachings of St. Thomas Aquinas needed, especially by Pope Francis, to understand a third period of neo-Thomism we are now in: Born-again, or Ragamuffin, Thomism. It maintains that, without application of these principles to the Church’s “new evangelization,” this movement will fail. With that failure the Church will be unable to halt the cultural suicide in which the West is presently engaged.
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