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WIARA W RELACJI DO FILOZOFII NA PRZYKŁADZIE POGLĄDÓW TOMASZA Z AKWINU I AUGUSTA COMTE’A

100%
SIEŃKOWSKI M.
Civitas et Lex
|
2018
|
issue 4(20)
63-74
EN
The rationality of faith can not be justified on the basis of any conception of philosophy. The positivism of August Comte examining the facts refuse the rationality of the supernatural faith. On the other hand, the realistic philosophy of Tomas Aquinas explaining the real being accepts the rationality of faith recognizing the content contained in Revelation as truth.
2
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Social sciences small talks

88%
Marta Gluchmanova M.
Humanum. Międzynarodowe Studia Społeczno-Humanistyczne
|
2017
|
issue 4(27)
65-67
EN
The aim of the contribution is to give information about the dialogues and the most interesting papers concerning social sciences and humanities in general presented at the international scientific conference in Bulgaria.
3
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Confronto fra filosofia pagana e cristianesimo nei primi due secoli d.C.

88%
Maritano M.
Saeculum Christianum. Pismo Historyczne
|
2014
|
vol. 21
16-27
EN
The comparison between pagans philosophy and Christianity in the first two centuries
PL
Konfrontacja między filozofi ąpogańska a chrześcijańską w pierwszych dwóch wiekach po Chrystusie
4
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Canis lupus i tajemnice ludzkiej duszy O literackim obrazie wilka na przykładzie wybranych dzieł niemiecko‑ i anglojęzycznych

75%
Jurzysta A.
Zoophilologica. Polish Journal of Animal Studies
|
2016
|
issue 2
205-224
EN
The article is devoted to the literary representation of the wolf, and the texts analysed include Hermann Hesse’s Steppenwolf and Mark Rowlands’ The Philosopher and the Wolf. In both texts the wolf becomes the mirror in which the man’s inner life is reflected, and the authors search for the answers to existential questions in the wolfish nature. “And so, the Steppenwolf had two natures, a human and a wolfish one. This was his fate, and it may well be that it was not a very exceptional one.” Those words of Hermann Hesse refer to the complicated, split personality of the main protagonist and the complex nature of every man. Harry is partly a man, who desires social respect and the comforts of the middle-class life, and shares human ideas and interests, and partly a wild beast, who mocks these vain and absurd desires, and remains untamed and impulsive. Mark Rowlands’ wolf is not only part of the author’s inner self, but a wild animal, with which the American philosopher spent 11 years of his life. The wolf companion changes completely the man’s way of thinking, becoming an inspiration for philosophical considerations over the nature of love, death, happiness and humanity, the purposefulness of human actions, the sources of despair and hope, the nature of the fear of death. The wolf’s company makes it possible for Rowlands to find his human nature, makes him eventually become a different person: of partly human and partly wolfish nature. In both cases the wolf (being either part of a man’s personality or a real wild companion) determines the protagonists’ lives and helps them understand themselves.
5
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Różne ujęcia dyskursu religijnego

51%
Ciupka S.
Konteksty Pedagogiczne
|
2015
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vol. 1
|
issue 4
EN
n this paper I would like to analyze the religious discourse, as lan-guage constructs in an active social life of different versions. In various spheres of life, in my analysis of the issues of religion, worship, evolved quite commonly accepted ways of achieving the objectives relevant to the religious community. The effect of objectification processes are signs meanings, symbols that mean something, not only, but also proficient people. The question of God, His knowl-edge engages the whole person, all his realm of personality, in the context of my discussion, I look at the use of human reason.
PL
W referacie pragnę dokonać analizy dyskursu religijnego, bowiem język konstruuje w sposób aktywny różne wersje społecznego życia. W rozma-itych sferach życia – w mojej analizie w zagadnieniach religii, kultu religijne-go – wykształciły się dość powszechnie akceptowane sposoby osiągnięcia celów istotnych dla wspólnoty religijnej. Efektem procesów obiektywizacji znaczeń są znaki, symbole, które nie tylko coś znaczą, ale także władają ludźmi. Zagadnienia Boga, Jego poznania angażują całego człowieka, wszystkie jego sfery osobowości. W ramach moich rozważań przyglądam się w sposób szczególny wykorzystaniu rozumu ludzkiego do konstruowania języka religijnego.
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