Search results

1

Review: "Philosophy of Religion. An Almanac. Volumes 1 and 2"

100%

Stanjevskiy F.

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2010

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vol. 15

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issue 2

446-457

EN

The article reviews the books Philosophy of Religion: An Almanac, Volumes 1 and 2.

2

Między kultura a naturą? Hugona Kołłątaja koncepcja religii

51%

Janeczek S.

Kultura i Wartości

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2012

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issue 2

5-18

EN

This paper discusses Kołłątaj's contribution to the development of modern reflection on religion. It manifests a stronger tendency towards a rationalistic and naturalistic bias, a fact which leads to the reflection on the nature of religion as such, and not only as one of its confessional forms. The eighteenth century saw also a more empirical approach, which was a result of how science was understood in modernity when it was modelled on natural philosophy. This accounts, on the one hand, for a peculiar pre-positivistic fear of autonomically-comprehended philosophy that may be pursued only within the context of the applied sciences. On the other hand, it emphasised the import_ance of the historical method, which was closer to the mentality of science narrowly understood. Such factors would bear fruit in Kołłątaj's approach to the form of reflection on the cultural and social compound of religious phenomena. The philosophy of God, in its metaphysical form, would largely be replaced by a psychological and historical-cultural reflection on the functions of religion than on the nature of religion itself. Kołłątaj retains, however, the principal theses of the Christian outlook. Yet in view of philosophical minimalism, the justification of their legitimacy is conveyed to theology as the legitimate method of knowledge, although different from science understood by way of scientism. In his approach, religion is not only a result of human reflection on the condition of the cosmos, but it also comes from the Divine Providence revealed to the human being in a strictly religious sense, in the form of religious revelation. It is therefore bound with human nature, made manifest in culture that affects it, but it also equally transcends nature and culture. Eventually, Kołłątaj's conception of religion is a manifestation of what one calls the Christian Enlightenment which functions within the Enlightenment religiosity that is rationalistically and moralistically biased.

PL

Artykuł omawia dokonanie Kołłątaja, które wpisuje się w rozwój nowożytnej refleksji nad religią. Konstytuuje się ona w kontekście nasilenia się tendencji o charakterze racjonalistycznym i naturalistycznym, co prowadzi do podjęcia refleksji nad naturą religii jako takiej, a nie tylko jako jednej z jej konfesyjnie pojętych form. W wieku XVIII nasili się też podejście bardziej empiryczne, odpowiadające narastającemu wpływowi nowożytnie pojętej nauki, wzorowanej na przyrodoznawstwie. Tłumaczy to z jednej strony swoiście prepozytywistyczną fobię wobec autonomicznie pojętej filozofii, która może być uprawiana tylko w kontekście nauk szczegółowych. Z drugiej strony owocuje to wzrostem znaczenia metody historycznej, bliższej mentalności wąsko pojętej nauki. Czynniki te zaowocują w ujęciu Kołłątaja refleksją nad konglomeratem kulturowo-społecznych zjawisk religijnych. Metafizycznie pojęta filozofia Boga zostanie w dużej mierze zastąpiona przez psychologiczną oraz historyczno-kulturową i historyczno-społeczną refleksję raczej nad funkcjami religii niż nad samą naturą religii. Kołłątaj zachowuje jednak podstawowe tezy światopoglądu chrześcijańskiego, ale wobec minimalizmu filozoficznego uzasadnienie ich prawomocności przenosi do teologii, jako uprawnionej metody poznania, choć różnej od nauki pojętej scjentystycznie. Religia jest w jego ujęciu nie tylko dziełem ludzkiego namysłu nad kondycją kosmosu, ale także owocem Bożej Opatrzności, która objawia Boga człowiekowi w sensie stricte religijnym, w formie objawienia religijnego. Jest więc związana z ludzką naturą, uzewnętrznia się w kulturze, która ma na nią wpływ, ale w równej mierze przekracza naturę i kulturę. Ostatecznie koncepcja religii Kołłątaja jest przejawem formacji określanej jako tzw. oświecenie chrześcijańskie, funkcjonującej w kontekście racjonalistycznie i moralistycznie nachylonej religijności oświeceniowej.

3

Trzy modele relacji między nauką a wiarą w "Dziennikach gwiazdowych" Stanisława Lema

51%

Sajdek Z.

Semina Scientiarum

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2016

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vol. 15

4

Three candidates for first philosophy in Nietzsche’s Beyond good and evil 20–22

51%

Wood W.

ARGUMENT: Biannual Philosophical Journal

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2022

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vol. 12

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issue 1

147-166

EN

Friedrich Nietzsche is not generally regarded as a “first philosopher”, but rather as a radical critic of the traditional aspiration of philosophy to be a “master science”, in relation to which the other sciences are subordinate or dependent. In this respect, he seems to have had more in common with the logical positivists and post-structuralists who came after him than with the whole galaxy of “first philosophers” who preceded him, from Aristotle and John Duns Scotus to René Descartes, Immanuel Kant and Georg Wilhelm Friedrich Hegel. However, in a famous aphorism in Beyond good and evil, Nietzsche proposes that psychology ought to be recognised as “queen of the sciences”, a traditional formula for first philosophy. Although this passage is well known, it is more often taken as a rhetorical flourish than as a serious statement of intent. In this article, I focus on the three aphorisms (BGE 20–22) that lead up to this statement. I argue that these aphorisms form an interconnected sequence, in which Nietzsche considers and rejects three traditional candidates for first philosophy - cosmology (BGE 20), theology (BGE 21) and general ontology (BGE 22). By rejecting these traditional candidates for first philosophy one by one, this sequence clears the way for Nietzsche’s proposal in BGE 23 that psychology ought to be recognised as the true candidate for first philosophy. These aphorisms, then, form a crucial sub-section in the developing argument of the book as a whole, which is far more systematically organised than Nietzsche’s aphoristic manner of writing would appear to suggest.

5

Today’s Truly Philosophical Philosopher of Religion

51%

Manolopoulos M.

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2011

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vol. 16

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issue 2

39-58

EN

What does it mean to be a truly philosophical philosopher of religion today? The paper proposes that the thinker of faith should pursue the following passions: (1) a passion for wonder and epistemic openness; (2) the desire for a rationality that exceeds narrow-minded hyper-rationalism; (3) an ecological pathos i.e. loving the earth; (4) a passion for self-development; and (5) thinking and participating in ethical political-economic transformation, a revolutionary passion. And so, today's truly philosophical philosopher of religion would pursue a cognitively rigorous, engaged, and experientially adventurous venture in thinking.

6

Review: "De la philosophie réflexive à l’herméneutique. Philosophie française de la religion," edited by Joanna Barcik

51%

Grzywacz R.

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2008

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vol. 13

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issue 1

157-161

EN

The article reviews the book Od filozofii refleksji do hermeneutyki. Francuska filozofia religii [De la philosophie reflexive à l'herméneutique. Philosophie française de la religion], edited by Joanna Barcik.

7

Review: "Intercivilizational Dialogue on Peace," by Madhuri Santanam Sondhi

51%

Hope V.

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2010

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vol. 15

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issue 1

233-235

EN

The article reviews the book Intercivilizational Dialogue on Peace, by Madhuri Santanam Sondhi.

8

Symbol w filozofii religii Paula Tillicha

45%

Bogdalczyk M.

Racjonalia. Z punktu widzenia humanistyki

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2012

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vol. 2

EN

The concept of a symbol has its meaning not only in epistemology and psychology but also in philosophy of religion. The reconstructed concept of a religious symbol, based on Paul Tillich’s understanding and compared with present achievements in the field, is current and interesting motive to investigate the phenomenon of religion. Tillich’s existential interpretation of the ontology-based symbol, makes it more understandable and open for contemporary man and world questions concerning religion. The structure of religious symbol, its use and interpretation make man – religion communication more comprehensive and clear.

9

Poznanie religijne jako uczestnictwo. Filozofia religii Jana Andrzeja Kłoczowskiego

45%

Chrzanowski G.

Przegląd Religioznawczy

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2019

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issue 2/272

EN

The main purpose of this essay is a systematic presentation of the concept of religious experience and cognition in Jan Andrzej Kłoczowski’s philosophy of religion. The starting point is a definition of religion not only as a system of beliefs but also as an event, as a domain of reli-gious experience and practice. A religious experience in Kłoczowski’s account has no punctual characteristic but it is, in fact, a hermeneutical experience. It is a permanent dialogue with the tradition of a given religion and culture. Someone experienced is the person with a rich experience. Religious experience has both a subjective and an objective side. The subjective aspect is an innate question concerning the meaning and value of human existence. The objec-tive side includes the experience of a symbol, which refers to the transcendent reality, in which it has already been participating. The precondition of religious knowledge is previous participation in the religious order of the world and the religious values of society. The basic rule of religious epistemology is a claim that participation is ahead of cognition. In religious practice it has been carried out by initiation. In Aquinas’ thought the cognition of God is an act of grace given by the Holy Spirit as a gift of wisdom and a result of previously demon-strated act of faith, bond and love.

10

Hume proti náboženství

45%

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.

11

Marcina Lutra teologiczna definicja człowieka, czyli Dysputa o człowieku

45%

Toeplitz K.

Gdański Rocznik Ewangelicki

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2017

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vol. 11

224-234

EN

The above text consists of two parts. The first one contains translation of 40 theses of Martin Luther of 14 of January 1536, called Dispute Concerning Man written down for the Wittenberg University. The second part contains the commentary. It should be noted that Luther`s text enclosed here in full corresponds with The 95 Theses of 31th of October, 1517. The author of the Comment remarks, that Aristotle`s rational philosophical concept of man has its limits of theological nature. Theology formulates the tasks of reason that, despite the decay of man, must still perform its tasks, whereas theology overcomes one-sidedness of rationalism, pointing out to the aim and formulating the sense of human life that is impossible without reference to God. These problems are dealt with in the second part of the abovementioned forty theses, 20-40. There appears a clear thought, that while fighting with his own peccability, man depends on grace (sola gratia). Here L. refers to Paul`s Letter to the Romans (3, 28) and his commentary of Psalm 51. The further part of the commentary includes specific parts of the 40 theses, arranged respectively. In the concluding part, particular contemporary concepts of human being are listed, and, at the same time, general wider perspective of Lutheran concept of man is revealed.

12

OSIEMNASTOWIECZNA IDEA RELIGII NATURALNEJ I JEJ WSPÓŁCZESNE FORMY

45%

Chlewicki M.

Colloquium Wydziału Nauk Humanistycznych i Społecznych AMW

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2015

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issue 3

7-18

EN

The natural religion was of great importance and popular with thinkers, philosophers and writers in the 18th century. According to the message of this idea a religion was treated in moral terms and it was believed that there are moral rules common among all people, and God is a Moral Lawgiver or a symbol of sanctity of these rules. In spite of the fact that the notion of natural religion does not exist today its forms can still be found in European awareness. But as the most important heritage of the 18th century idea of natural religion can be regarded nowadays our Western belief in human rights and their universality. In our value system these rights are supreme and „sacred”. It can be said that they are our new religion modeled on the natural religion and as its continuity.

13

Immanuel Kant a protestantyzm

45%

Kupś T.

Gdański Rocznik Ewangelicki

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2017

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vol. 11

137-148

EN

The relationships between Kant’s philosophy and Protestantism are still the subject of studies and new findings. Contemporarily, the univocal and enthusiastic identification of Kantian philosophy with Lutheran anthro¬pology and eschatology, typical for nineteenth-century historians, has been evaluated much more critically. Paulsen’s claim that Kant was a “philosopher of Protestantism” is not received without reservation. Some analogies with the foundations of Luther’s reform can be recognised in Kant’s polemic with religious metaphysics. However, Kant’s philosophy of religion seems to be a kind of continuation of the reformation spirit in the field of philosophy, but not only a legitimisation of the religious reform which in the 18th century were already fossilised and out of date.

14

A ‘No’ at the Core of Life

45%

Weidenbaum J.

Open Theology

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2016

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vol. 2

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issue 1

EN

The purpose of this essay is to unpack the relevance of William James for the project of a transreligious theology. While the resources of reason and spiritual experience have long been employed to arbitrate both within and between different spiritual traditions, I argue that James offers a third principle: the encouragement of the morally active life, along with a corresponding depiction of the universe in which our efforts may contribute to the nature of things.

15

Ist das Christentum allen anderen Religionen überlegen?

45%

Klausnitzer W.

Studia Pastoralne

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2012

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vol. 8

25-79

PL

Obszerny artykuł Wolfganga Klausnitzera stawia sobie za cel odpowiedź na pytanie: „Czy chrześcijaństwo przewyższa wszystkie inne religie?”. W pierwszej części opracowania autor wyjaśnia rozumienie terminu „religia” na przestrzeni wieków, a także bardzo wnikliwie przedstawia rozwój oraz stosunek do religii myślicieli poszczególnych epok. W drugiej części pracy zastanawia się nad stosunkiem chrześcijaństwa do innych religii. Czy chrześcijaństwo góruje nad innymi religiami, ponieważ nie jest religią, ale objawieniem Boga? Próbując odpowiedzieć na to pytanie, autor przywołuje różne spojrzenia na tę kwestię, w końcu odwołuje się do noty Kongregacji Nauki Wiary z 24 stycznia 2001 roku. Jej autorzy skoncentrowali się na następujących pięciu punktach: jedyne i powszechne pośrednictwo zbawcze Jezusa Chrystusa; jedyność i pełnia objawienia Jezusa Chrystusa; powszechne działanie zbawcze Ducha Świętego; przyporządkowanie wszystkich ludzi do Kościoła; wartość i funkcje zbawcze różnych tradycji religijnych. Wolfgang Klausnitzer z całą stanowczością stwierdza, że Kościół katolicki nie odrzuca innych religii, ale z pełną powagą pochyla się nad ich pismami oraz nakazami.

16

What is Sufism?

45%

Ahmed S.

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2008

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vol. 13

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issue 2

233-251

EN

Most Western scholars define Sufism as the spirituality of Islam or the mystical version of Islam. It is thought to be the inward approach to Islam that emerged and flourished in the non-Arab parts of the Islamic world. Most scholars like William Stoddart think that Sufism is to Islam what Yoga is to Hinduism, Zen to Buddhism, and mysticism to Christianity. In this essay, I will shed light on the major lines and elements in the philosophy of Sufism. I will try to give a concrete account of Sufism by introducing its major features within the relevant Islamic tradition and history.

17

The Unknown God and His Theophanies: Exodus and Gregory of Nyssa

45%

Manikowski M.

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2010

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vol. 15

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issue 1

161-174

EN

The analysis, which aims at the interpretation of the three theophanies from Exodus presents—from the metaphysical and epistemological points of view—three fundamental ideas. First, the idea of the absolute unknowability of the essence of God; second, the idea of the real difference between essence and energies in God’s Being; and third, the idea of the real difference between the one essence, three persons (hypostases) and many uncreated divine energies (the powers or names) of God. One must say that the absolute unknowability of the essence of God means that God is forever the unknown God.

18

Kalām-e dżadid. Teologia współczesnego człowieka jako projekt irańskich intelektualistów religijnych

38%

Rodziewicz M.

Przegląd Orientalistyczny

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2016

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issue 3-4

343-360

EN

The discussion on reforms in Islam has been ongoing in the Islamic world for many decades. This trend was also present in Iran, where it gained particular intensity after the Islamic Revolution of 1979. It was religious intellectuals who took the main debate upon themselves. Their activity and efforts concentrated around the problem of the adaptation of Islamic rules to the modern world. One of their proposals was to change the classical method of theological reflection. Although Islamic theology (kalam) during the first centuries of Islam become the queen of all Islamic sciences, contemporary Iranian thinkers are calling for the development of a new paradigm of religious reflection – a new kalam, kalam-e jadid, which would be characterized by rationality, openness to interpretation and criticism and would remain in constant dialogue with the non-religious sciences. The paper is an attempt to reconstruct the main assumptions of Iranian kalam-e jadid based on the views of its most important advocates.

19

Madame de Staël et la « religion universelle »

38%

Szymański T.

Romanica Wratislaviensia

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2017

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vol. 64

145-157

EN

The object of the article is the idea of a universal religion formulated by Madame de Staël in her book De l’Allemagne in 1813. In order to grasp the meaning of this idea, we have to consider first the religious identity of the author, then sketch the philosophical and religious context in which the idea has developed, and present Madame de Staël’s worldview, inspired by Enlightenment philosophy and Protestant thought as well as mystical and esoteric sources popular among German philosophers of nature. In the broader context of the development of the idea of a universal religion, the work of the French pioneer of Romanticism, in which the idea, associated with the feeling of infinity, is conceived as a worship exercised by the whole universe having his temple in the human heart, occupies an important place at the intersection of the 18th and the 19th century.

20

Tyršova apologie nového náboženství na pozadí islámu

38%

Nešpor Z. R.

Historie – Otázky – Problémy (History, Issues, Problems)

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2014

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vol. 6

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issue 2

237-244

EN

This study refers to a little known area in which Czech aesthete, philosopher and Sokol founder Miroslav Tyrš (1832–1884) was involved, i.e. his religious thinking. Although Tyrš only wrote about religion as a sideline, it was of importance to him. In a study on Islam as the most advanced classical religion, he outlined the (anticipated) emergence of a “modern religion”, which he described within the context of Islam. Hence regardless of his inspiration and manifest objective, this work comes more under the category of the general philosophy of religion than of Islamology, although it is also analysed in this context.

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Review: "Philosophy of Religion. An Almanac. Volumes 1 and 2"

Między kultura a naturą? Hugona Kołłątaja koncepcja religii

Trzy modele relacji między nauką a wiarą w "Dziennikach gwiazdowych" Stanisława Lema

Three candidates for first philosophy in Nietzsche’s Beyond good and evil 20–22

Today’s Truly Philosophical Philosopher of Religion

Review: "De la philosophie réflexive à l’herméneutique. Philosophie française de la religion," edited by Joanna Barcik

Review: "Intercivilizational Dialogue on Peace," by Madhuri Santanam Sondhi

Symbol w filozofii religii Paula Tillicha

Poznanie religijne jako uczestnictwo. Filozofia religii Jana Andrzeja Kłoczowskiego

Hume proti náboženství

Marcina Lutra teologiczna definicja człowieka, czyli Dysputa o człowieku

OSIEMNASTOWIECZNA IDEA RELIGII NATURALNEJ I JEJ WSPÓŁCZESNE FORMY

Immanuel Kant a protestantyzm

A ‘No’ at the Core of Life

Ist das Christentum allen anderen Religionen überlegen?

What is Sufism?

The Unknown God and His Theophanies: Exodus and Gregory of Nyssa

Kalām-e dżadid. Teologia współczesnego człowieka jako projekt irańskich intelektualistów religijnych

Madame de Staël et la « religion universelle »

Tyršova apologie nového náboženství na pozadí islámu