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Obrona jedności bytu w Brahmasiddhi Maṇḍanamiśry. Przykład argumentacji scholastycznej

100%
Sajdek P.
ARGUMENT: Biannual Philosophical Journal
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2017
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vol. 7
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issue 1
129-144
PL
A defense of the unity of being in the Brahmasiddhi of Manḍanamiśra. An example of scholastic argumentation: Chāndogyopaniṣad 6 comprises as many as two out of six renowned “great sayings” (mahā‑vākya): tat tvam asi and ekam evādvitīyam. The question arises as to whether the declared in śruti unity of the Absolute Being is to be understood literally or figuratively. The opponent (pūrva‑pakṣa) presents three arguments for the figurative meaning of the words. Maṇḍana advocates the literal sense of the statement. The debate is a typical example of an Indian philosophical scholastic text. Scholasticism in India and scholasticism in medieval Europe share some characteristic features, though they also differ in many ways.
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Drogi rosyjskiej scholastyki

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Arzhanukhin V.
Forum Philosophicum
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2006
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vol. 11
193-210
EN
(It is a Polish version of Russian article contained in this volume of the journal, pp. 175–192). This article outlines the history and development of Russian scholastic thought, whose evolution took place over the course of a century, from the mid-17th to the mid-18th centuries. By the time scholasticism began to spread in Russia, it had already reached its final stages of development in Europe. Of the three major European schools of scholasticism—nominalism, Thomism and “second scholasticism”—the last two were the most popular ones in Russia.
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Puti Russkoy Skholastiki (Пути Русской Схоластики)

100%
Arzhanukhin V.
Forum Philosophicum
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2006
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vol. 11
175–192
EN
This article outlines the history and development of Russian scholastic thought, whose evolution took place over the course of a century, from the mid-17th to the mid-18th centuries. By the time scholasticism began to spread in Russia, it had already reached its final stages of development in Europe. Of the three major European schools of scholasticism—nominalism, Thomism and “second scholasticism”—the last two were the most popular ones in Russia.
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The Pioneering Appearances ofPhilosophy of Religionin Europe: François Para du Phanjas on the Nature of Religion

84%
Shokhin V. K.
Open Theology
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2014
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vol. 1
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issue 1
EN
Philosophy is, in some sense, the self-reflection of general culture, and perpetual self-reflection has been a primary occupation of philosophy in the West. Consequently, self-reflection is of great importance for dividing philosophical fields into separate divisions, and philosophy of religion is no exception. This paper deals with a thinker who constructed a “philosophy of religion” as a discipline, but was overlooked by historians. The main achievements of François Para du Phanjas (1724-1797), who tried to offer a theory of religion in the theological context, have not lost their significance for today, especially his insights into epistemology of religious beliefs, his conception of “certainty” and classification of “religious evidences”, and the shortcomings of his analysis of “natural religion”.
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Teologiczny ruch Radykalnej Ortodoksji o protestantyzmie i scholastyce. Wprowadzenie w refleksję

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Kopiec P.
Nurt SVD
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2020
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issue 2
213-229
PL
Radykalna Ortodoksja (ekumeniczna, ponadwyznaniowa) coraz mocniej zaznacza swą obecność we współczesnej akademickiej teologii zachodniej. Jej trzon tworzą teolodzy anglikańscy. Główny kierunek Radykalnej Ortodoksji stanowi ostra krytyka nowoczesności i jej inherentnych przejawów (sekularyzm, paradygmat oświeceniowy, kulturowy nihilizm, scjentyzm, kapitalizm). Ważna jest również refleksja na temat skutków reformacji i miejsca protestantyzmu we współczesnym chrześcijaństwie. Reformacja jest rozumiana jako jeden z najważniejszych faktów historycznych cywilizacji zachodniej – integralny element zespołu zjawisk, inicjujących nowożytność. Artykuł ma na celu omówienie poglądów szkoły Radykalnej Ortodoksji dotyczących protestantyzmu oraz teologiczno-kulturowych i społecznych konsekwencji reformacji. Teolodzy tego ruchu zakładają, że scholastyka i protestantyzm stanowią teologiczną ciągłość, o czym świadczy wspólny obszar teologicznych dociekań zaobserwowany u liderów teologii scholastycznej, jak i ojców reformacji.
EN
Radical Orthodoxy (ecumenical, supra-denominational) emphasizes its presence in contemporary academic Western theology; its core are Anglican theologians. The main direction of Radical Orthodoxy is a severe criticism of modernity and its inherent manifestations (secularism, the enlightenment paradigm, cultural nihilism, scientism and capitalism). It is also important to reflect on the effects of the Reformation and the place of Protestantism in contemporary Christianity. The Reformation is understood as one of the most important historical facts in Western civilization – an integral element of the set of phenomena initiating modernity. The article aims to discuss the views of the Radical Orthodoxy School regarding Protestantism as well as theological, cultural and social consequences of the Reformation. Theologians of this movement assume that scholasticism and Protestantism constitute a theological continuity, as evidenced by the common area of theological inquiry observed among leaders of scholastic theology and the fathers of the Reformation.
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SCIENTIA SANCTITATI SUBALTERNATA. ŚWIĘTOŚĆ W TEOLOGII JAKO KULTURZE WIARY WEDŁUG JOSEPHA RATZINGERA/BENEDYKTA XVI

84%
Szymik J.
Forum Teologiczne
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2017
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vol. 18
17-31
PL
Tożsamość teologii jako scientiae fidei konstytuuje – poza ściśle naukowym instrumentarium – doświadczenie duchowe, które z kolei implikuje ścisłe, wieloaspektowe powiązanie teologii ze świętością. W teologii współczesnej relację teologia–świętość akcentował w sposób szczególny H.U. von Balthasar. Podobnie J. Ratzinger/Benedykt XVI z eklezjalnego doświadczenia świętości wyciąga konsekwencje metodologiczne i postrzega świętość jako zasadniczą kategorię metateologiczną oraz hermeneutyczną. Jedynie świętość, rozumiana jako przebywanie w orbicie Bożej miłości, umożliwia teologiczne poznanie. Dlatego doświadczenie świętych jest koniecznym punktem odniesienia i kryterium poprawności wszelkiej teologicznej refleksji. W tym sensie teologia jest podporządkowana (podrzędna) świętości – sanctitati subalternata, zarówno w wymiarze indywidualnym (postawa teologa), jak i eklezjalnym (teologia jako nauka zakorzeniona w Kościele). Tak rozumiana i uprawiana teologia staje się zarazem doksologią, nauką oddającą chwałę Bogu
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Gilson on Dogmatism

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Nnamdi Konye M.
Studia Gilsoniana
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2016
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vol. 5
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issue 2
307-326
EN
The article aims at uncovering reasons why philosophy may become conducive to dogmatism which inevitably leads to the failure of philosophy. In the light of Gilson’s considerations contained in his The Unity of Philosophical Experience, the author concludes that philosophy is always exposed to the influence of dogmatism when it is done from a non-philosophical standpoint. For each time when the engagement in the philosophical enterprise is driven by non-philosophical needs, it is usually the case that the goal of philosophy is misconstrued as merely that of providing an instrumental ontology to non-philosophical areas of knowledge. To avoid such mistakes as logicism, theologism or psychologism, philosophy must recover its proper object that is the real world of persons and things, and its proper method that is metaphysics.
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Western Culture: A Collective Achievement

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Dougherty J. P.
Studia Gilsoniana
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2019
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vol. 8
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issue 3
751-758
EN
By examining selected works by Stephen Gaukroger, Alfred North Whitehead, Lynn White, Jr., Benjamin Farrington, and Paul Gans, the author discusses the formation of Western culture and the intellectual tools and the social conditions that contributed (and still contribute) to its being. He concludes that a metaphysics and a realistic epistemology—based on an ancient Greek confidence in the human intellect, in its ability to reason to truths that acknowledge the immaterial character of human intellection—is required for the West to retain its identity and develop its own culture.
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Św. Tomasz w myśli Jakuba Arminiusza

67%
Dorocki D.
Roczniki Teologiczne
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2015
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vol. 62
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issue 7: Teologia ekumeniczna
89-103
EN
The aim of this article is to expose the elements of the theology of Jacob Arminius, which has their foundation in the thought of saint Thomas. Arminius due to his fondness to the Aquinas, was distinguished among the reformed theologians of post-reformation era. The Thomistic character of his doctrines of God, creation and God’s providence partly separated him from the stream of Calvinist theological tradition, in which he was educated. The Dutch reformer starts his discourse about God, in the pattern of the Angelic Doctor, from the analogical cognition of Creator. Based on this presupposition and metaphysics of Thomas, the leiden’s professor accepted the traditional, scholastic understanding of God as a simple entity, who’s essence and existing are identical. Arminius was also intellectualist by subordinating the will of God to his reason. Natura Dei is perforce good and just, therefore the act of creation is the granting of kindness. God’s providence, that sustains everything in existence, cannot operate against the purposes contained in the bringing of the world to entity. It must be always oriented on what is consistent with the scientia et sapientia Dei. The Dutch reformer just like the Aquinas was not a occasionalist. He was leaving the rightful space for the second causes (causae secundae). The presentation of views of Arminius, on the background of Thomas, leads to a conclusion that he depended on the great master of scholasticism in the main points of his theology.
PL
Celem artykułu jest wyeksponowanie elementów teologii Jakuba Arminiusza, mających swe źródło w myśli św. Tomasza. Arminiusz wyróżniał się bowiem wśród reformowanych teologów okresu poreformacyjnego ze względu na swoje zamiłowanie do Akwinaty. Tomistyczny charakter jego doktryny Boga, stworzenia i Opatrzności Bożej odgradzał go częściowo od nurtu kalwińskiej tradycji teologicznej, w której został wychowany. Holenderski reformator na początku swego dyskursu o Bogu, na wzór Doktora Anielskiego, mówił o analogicznym poznaniu Stwórcy. Bazując na tym założeniu oraz na metafizyce Tomasza, lejdejski profesor przyjmował tradycyjne, scholastyczne rozumienie Boga jako bytu niezłożonego, którego istota jest tożsama z istnieniem. Arminiusz był również intelektualistą podporządkowując wolę Absolutu Jego rozumowi. Natura Dei z konieczności jest dobra i sprawiedliwa, dlatego też akt stwórczy jest udzieleniem dobroci. Opatrzność Boża, która podtrzymuje wszystko w istnieniu, nie może działać przeciwko celom zawartym w powołaniu świata do bytu. Ona musi być zawsze zorientowana na to, co zgodne ze scientia et sapientia Dei. Lejdejczyk, tak jak Akwinata, nie był okazjonalistą, pozostawiając należne miejsce przyczynom wtórnym (causae secundae). Niniejsza prezentacja poglądów Arminiusza na tle Tomasza prowadzi do wniosku, że był on zależny od wielkiego mistrza scholastyki w kluczowych kwestiach swojej teologii.
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On Not Taking the World for Granted: E. L. Mascall on The Five Ways

67%
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.
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