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Recent Developments in Understanding Spirituality as Exemplified by the Concept of Self-Transcendence

100%
Jastrzębski A.
Verbum Vitae
|
2021
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vol. 39
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issue 2
515-525
EN
The recent history of science has witnessed many shifts of paradigms. One of the major changes has been observed in the shift of spirituality, transforming from a traditional faith-based notion to a more secular or postmodern one. These changes are confusing for many modern people as they are not able to follow these rapid developments. This article is an attempt at providing a conceptual framework to understand the changes that the notion of spirituality has undergone using the concept of self-transcendence and its two major dimensions: vertical and horizontal. This model will serve to evaluate different ways of defining spirituality in both theology and the social sciences and to indicate the provenience of their roots in both disciplines. In conclusion, self-transcendence will be compared with the concept of self-actualization.
2

“Natural Work” as Self-Capability: Remaining Human in the Era of Turmoil. In Memory of Grigory Savvich Skovoroda

86%
Matsyna A. I.
Dialogue and Universalism
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2020
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issue 1
105-117
EN
A great wandering humanist philosopher, enlightener and outstanding poet Grigory Savvich Skovoroda’s work pertains to a difficult period in the life of the 18th century Eastern Ukraine. Against the background of growing injustice and evil, the decline of spiritual values, an authentic practical philosophy of individual opposition to a selfserving world steeped in vice was born. Skovoroda’s philosophy completely lacks the intention to consider proprietary interests as the driving force of human development. Its key principle of human development is self-examination within one’s own energyactivity-object-related space. The call for self-examination from the perspective of the authentic idea of “natural work” is revealed dynamically as the process of bringing the objective world into harmony with the nature of an individual. “Natural work” is a process of individual’s constant creative self-overcoming on the ascent to subject identity; total communion of man with the universal whole
3

ПРOФЕСIЙНE СAМOВИЗНАЧEННЯ СТAРШOКЛAСНИКIВ ЯК ПСИХOЛOГO-ПЕДAГOГІЧНА ПРOБЛEМА

86%
Гудименко К.
Педагогічні науки: теорія, історія, інноваційні технології
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2015
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issue 2(46)
229-235
EN
The problem of professional sеlf-dеtеrminаtion of senior pupils occupies an important place in psychology and pedagogy. Humanization of training and education goals provides for the harmonious development of personality of the senior pupils, the manifestation of their creativity, independence, especially in choice of future profession. In psychological and pedagogical literature there are various approaches to the definition of psychological factors of making profession choice. The basic stages of formation the subject of professional sеlf-dеtеrminаtion were found out. The approaches to the stages of professional sеlf-dеtеrminаtion were selected. Profеssional sеlf-dеtеrminatiоn is viewed as a process that spans the whole period of professional activity of personality: from the emergence of professional interests, intentions,propensities to exit employment. Profеssional sеlf-dеtеrminatiоnis a complex structural formationwhich is interrelated and connected with beliefs of moral and strong-willed personality’s traits, behaviors, knowledge about the professions, practical skills are formed in accordance with the requirements of society and opportunities of the educational process at school. High school prepares senior pupils for making profession choice by methods of educational work. All training elements are important: the system of general knowledge, moral, aesthetic and physical pupil’s education. There is a system of special measures which isdesigned to prepare senior pupils for professional careers. Professional self-determination in pedagogy is understood as a process of self-knowledge and objective assessment of a person's own individual psychological characteristics, abilities, capabilities, comparing their own professionally important qualities and capabilities with the requirements that are necessary to master a particular profession, which include the choice of career, the choice of university and place of work. In author’s opinion, the senior pupil who has determined himself of what he needs and what he wants, understands and knows their capabilities, aptitudes, abilities, has a life plan; ready to operate in the system of social relations.
4

Cultural Influences on the Brain Science and Theology on Human Specificity

86%
Colagè I., Oviedo L.
Open Theology
|
2014
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vol. 1
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issue 1
EN
This paper addresses the timely issue of human specificity in a multidisciplinary perspective. It starts with a brief description of the relationships between science and theology during the last few decades, and notes how the situation has been changing since the beginning of the 21st century. We then suggest how recent scientific developments open up fresh and concrete approaches to human specificity in science and theology, especially when the real import of human cultural complexion is taken into account. In a following section, two fundamental topics are addressed - neural learning and gene-culture co-evolution. We will then discuss the importance of these topics for human uniqueness and culture (as well as their potential limits in supporting the specificity of the human being). Furthermore, we will propose a novel approach, based on the notion of cultural neural reuse (i.e., cultural processes affecting brain anatomy). This approach acknowledges an irreducible role of cultural dynamics in human overall constitution. Cultural neural reuse suggests that one way in which humans are unique is that they are able to shape and transcend themselves. Finally, the implications of this approach will be drawn for theological topics such as the imago Dei doctrine, the notion of self-transcendence, and the integral view of the human being emerging from Biblical and early Christian anthropology.
5

An outline of culture anthropology in Norwid’s oevre

86%
Masłowski M.
Studia Norwidiana
|
2016
|
vol. 34 English Version
3-20
EN
Norwid’s reliance on gestures, behaviours and interactions in his poetry unveils the anthropological foundations of his line of thought. These foundations enable our understanding of his working philosophy, words and letters. Interactions make part of his discourse infrastructure, as defined in behavioural research, which developed no sooner than the 1950s and the 1960 (e.g. Lorenz, Goffman, Hall, Berne or Turner). Applying these categories to analyse Norwid’s Promethidion (1850) and Rzecz o wolnosci słowa [On the freedom of the Word] (1869) as well as such other poems like Fatum or Rozebrana [Partitioned] helps us observe how humanity emerges out of amazement – that how consciousness and the experience of work undergo sublimation to turn into the word. At the advent of Christ, the Word became power, which resulted in ethical universalism and in the realization of the messianic nature of work, guiding us towards resurrection (self-transcendence). Norwid’s thought, situating the metaphysical sense within the realm of anthropology, hugely influenced the theology of John Paul II.
6

Person and Conscience: Augustinian Strands in John-Paul's Ethics

58%
O'Donovan O.
Roczniki Teologiczne
|
2019
|
vol. 66
|
issue 3: Teologia moralna
17-31
PL
Wielkie uznanie dla encykliki Veritatis splendor zrodziło się z jej augustynizmu. W myśli Wojtyły dominują dwa augustyńskie motywy, jeden zaczerpnięty z Maxa Schelera, drugi z Henri de Lubaca i nouvelle théologie. Jedność bytu i dobra to podstawa, na której potwierdza on integralność ontologiczną osobowego podmiotu działania. Pierwszeństwo łaski Bożej, prowadzącej człowieka jako podmiot działania do moralnego urzeczywistnienia, kieruje jego myśleniem o sumieniu jako wewnętrznym dialogu z Bogiem. Cała moralna samoświadomość zależy od tego spotkania, natomiast ciągłość osoby umożliwia rozwój moralnego doświadczenia.
EN
The wide appeal of Veritatis Splendor lay in its Augustinianism. Two Augustinian themes predominate in Wojtyła's thought, one derived from Max Scheler, the other from Henri de Lubac and the nouvelle théologie. The unity of being and the good is the basis on which he can reassert the ontological integrity of the personal agent. The priority of divine grace in leading the human agent to moral fulfilment directs his thinking about the conscience as an inner dialogue with God. All moral self-awareness depends on that encounter, while the continuity of the person makes possible the accrual of moral experience.
7
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„Mieszkańcy gwiazd” według Karla Rahnera

58%
Rodzeń J.
Studia Philosophiae Christianae
|
2016
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vol. 52
|
issue 3
153-174
EN
In his enormous literary-production Karl Rahner (1904–1984) did not omit the question of intelligent extraterrestrial beings. Despite the fact that his statements about this issue are sporadic, fragmented and scattered, they nevertheless give a fairly clear and original philosophical and theological picture of this problem. Rahner presents the question of hypothetical extraterrestrial intelligence in a metaphysical perspective in which the cosmos is constantly coming into being as a self-transcending reality. According to Rahner the cosmos with its physical laws and in accordance with the purposeful plan of its Creator is oriented not only towards humans (anthropocentrism), but also towards other embodied spiritual beings (subjectivity-centrism). In this perspective there is a real possibility that other intelligent beings besides us exist. From the theological point of view, according to Rahner these hypothetical beings, just like humans, are exposed to the self-communicating God-Trinity through the Logos-Christ-Redeemer (christocentrism).
PL
W swojej ogromnej spuściźnie piśmienniczej Karl Rahner (1904–1984) nie pominął zagadnienia istnienia rozumnych istot pozaziemskich. Są to jednak wypowiedzi nieliczne, fragmentaryczne i rozproszone. Pomimo tego dają one wyrazisty i oryginalny obraz filozoficzno-teologiczny tego zagadnienia. Kwestię potencjalnych inteligencji pozaziemskich Rahner przedstawia na tle metafizycznego ujęcia kosmosu jako nieustannie stającej się i autotranscendującej rzeczywistości. W jego opinii kosmos w swoich prawach fizycznych i zgodnie z celowym zamysłem jego Stwórcy zorientowany jest nie tyle w stronę człowieka (antropocentryzm), lecz podmiotów cielesno-duchowych (podmioto-centryzm). W tej perspektywie realna staje się możliwość powstania także innych, oprócz człowieka, istot rozumnych. Z punktu widzenia teologii są one według Rahnera tak samo otwarte na samoudzielającego się Boga-Trójcy w Logosie-Chrystusie-Zbawcy (chrystocentryzm) jak ludzie.
8
Publication available in full text mode
Content available

An outline of culture anthropology in Norwid’s oevre

58%
Masłowski M.
Studia Norwidiana
|
2016
|
vol. 34 English Version
5-22
EN
Norwid’s reliance on gestures, behaviours and interactions in his poetry unveils the anthropological foundations of his line of thought. These foundations enable our understanding of his working philosophy, words and letters. Interactions make part of his discourse infrastructure, as defined in behavioural research, which developed no sooner than the 1950s and the 1960 (e.g. Lorenz, Goffman, Hall, Berne or Turner). Applying these categories to analyse Norwid’s Promethidion (1850) and Rzecz o wolnosci słowa [On the freedom of the Word] (1869) as well as such other poems like Fatum or Rozebrana [Partitioned] helps us observe how humanity emerges out of amazement – that how consciousness and the experience of work undergo sublimation to turn into the word. At the advent of Christ, the Word became power, which resulted in ethical universalism and in the realization of the messianic nature of work, guiding us towards resurrection (self-transcendence). Norwid’s thought, situating the metaphysical sense within the realm of anthropology, hugely influenced the theology of John Paul II.
9

Zarys antropologii kultury w dziele Norwida

58%
Masłowski M.
Studia Norwidiana
|
2016
|
vol. 34
3-20
EN
Norwid’s reliance on gestures, behaviours and interactions in his poetry unveils the anthropological foundations of his line of thought. These foundations enable our understanding of his working philosophy, words and letters. Interactions make part of his discourse infrastructure, as defined in behavioural research, which developed no sooner than the 1950s and the 1960 (e.g. Lorenz, Goffman, Hall, Berne or Turner). Applying these categories to analyse Norwid’s Promethidion (1850) and Rzecz o wolnosci słowa [On the freedom of the Word] (1869) as well as such other poems like Fatum or Rozebrana [Partitioned] helps us observe how humanity emerges out of amazement – that how consciousness and the experience of work undergo sublimation to turn into the word. At the advent of Christ, the Word became power, which resulted in ethical universalism and in the realization of the messianic nature of work, guiding us towards resurrection (self-transcendence). Norwid’s thought, situating the metaphysical sense within the realm of anthropology, hugely influenced the theology of John Paul II.
10
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Roberta Spaemanna próba przywrócenia myślenia teleologicznego we współczesnej filozofii

44%
Biesaga T.
Logos i Ethos
|
2020
|
vol. 55
|
issue 2
41-62
EN
The paper is reconstructing the process of elimination of teleology in philosophical thinking. It shows theoretical source of this process and its catastrophic practical effects. In the end of Middle Ages, St. Thomas’ genies synthesis of Aristotle’s teleology of being with Christian teaching of creation of the world, was contested by nominalists theologian. This process of destruction was continued by modern and contemporary philosophy. Today is easy to see the theoretical contradiction in this thinking and practical disastrous effects on natural and human environment. The restoring of teleological thinking in philosophy, give us possibility to define boundary line, measure, criterions and norms for human activity, to take proper care for nature, for living creatures and for human being himself.
PL
Artykuł rekonstruuje dzieje likwidacji teleologii bytu w myśleniu filozoficznym. Wskazuje na teoretyczne źródła tego procesu oraz na jego katastrofalne skutki praktyczne. Już pod koniec średniowiecza św. Tomasza genialna synteza teleologii Arystotelesa z chrześcijańską nauką o stworzeniu została zakwestionowana przez teologów nominalistów. Dzieło destrukcji kontynuowała filozofia nowożytna i współczesna. Dziś bez większego trudu można zauważyć, że proces ten teoretycznie prowadzi do samolikwidacji tego myślenia, a praktycznie do katastrofalnych skutków niszczących przyrodę i cielesność człowieka. Przywrócenie myślenia teleologicznego w filozofii pozwala określić granicę, miarę, kryteria i normy aktywności człowieka względem przyrody oraz względem istot żywych i względem niego samego.
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