Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 4

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  transcendent
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1

Mysticism as a Basis of Inter-Religious Dialogue

100%
Mitias M. H.
Dialogue and Universalism
|
2019
|
issue 2
89-107
EN
Some philosophers and theologians have argued that God-centeredness cannot be a condition of inter-religious dialogue for at least four reasons. First, it is an existential fact that all religions tend to view the truth of their beliefs and values as absolute. Sec- ond, all religions are embedded in radically different cultural contexts; this kind of dif- ference undercuts the possibility of inter-religious dialogue. Third, grounding all the religions in a transcendent reality relativizes their beliefs and values. Moreover, people worship “their” God, not a neutral reality. Fourth, it is difficult to ground all the reli- gions in a transcendent, neutral realty. This paper critically evaluates these arguments and defends the proposition that the mystical experience provides a justifiable basis for the claim that the transcendent is not only a wealth of being but also an infinite wealth of being and that the same transcendent is “revealed” in the mystical experience which underlies all the major religions. The transcendent is the common ground on which all the religions stand in inter-religious dialogue qua religions.
2

Czarnocka’s Conception of Symbolic Truth. A Model of Explanation

72%
Mitias M. H.
Dialogue and Universalism
|
2019
|
issue 2
189-216
EN
The proposition I elucidates and defend in this paper is that the Transcendent can be an object of genuine knowledge and that the knowledge the philosophical mystic claims of it is symbolic in nature. In my endeavor to achieve this aim I rely on Małgorzata Czarnocka’s conception of symbolic truth as a model of explanation. I am inclined to think that, as a model of explanation, this conception sheds ample light on the possibil- ity of having a cognitive experience of the Transcendent. The paper is composed of four parts. The first part raises the question of the Transcendent as an object of knowledge. The second part advances a brief analysis of the main elements of Czarnozka’s concep- tion of symbolic truth with special emphasis on her view of human nature. The third part explicates the sense in which the conception of symbolic truth functions as a model of explanation. The fourth part analyzes the conditions under which the Transcendent can be an object of knowledge.
3
Publication available in full text mode
Content available

Діарист як творець документальної медіації

72%
Bovsunivska T.
Studia Polsko-Ukraińskie
|
2021
|
vol. 8
61-68
EN
The paper is devoted to the study of mediation and mediators in ego-documentary prose. The are nine possibilities of mediation formation in the diary (Taras Shevchenko’s “Diary” is taken as a sample): 1) by means of memories, 2) as dictated by heart, 3) by means of emotional temporitum, 4) through the actualization of personalities, 5) as an imitation of the previous genre form, 6) as revision of the past, 7) in dreams, 8) by means of language expression, 9) by using the Bible. Shevchenko’s journal is characterized by the movement of everyday life to the realm of the transcendent. If in the literature of Romanticism the mediators are usually located in the transcendent, then in Shevchenko to this classical landmark of the Romantics is added everyday life as dreamed and transcendent.
4
Publication available in full text mode
Content available

Koncepcja nadprzyrodzoności w systemach religijnych Wschodu (Azji) i ich recepcja na Zachodzie (USA i Europa) na gruncie światopoglądu New Age

30%
Murziński P.
Studia Teologii Dogmatycznej
|
2017
|
vol. 3
EN
Present article aims at showing the supernaturalism conception of religious systems of the East against the background of Christian supernaturalism conception based on the Word of God and the conception of New Age Movement which is built on worldview of religious systems of the East. The base of this conception diff ers from the Christian one. It is a pantheist delineation of God, so it assumes there is no real border between Him and creature. This fact changes perception of character of the creation and idea of spirituality diametrically. Because this delineation premises an emanation of divinity, not the act of Creation without violation of the essence of God, it does not mention about the real identity of human being, Divine Mercy, or eternal life at all. For humane-self is illusive and Wight is coming up for process of consecutive reincarnations, which are dependent on karma. Ergo, spirituality of the East does not base on right of reprieve and techniques that are associated with the spirituality are peculiarly gnostic, connected with enlightenment of mind and nirvana, explained by entrants of New Age as stifling or transformation of perceptorium. These ideas have been present in western notion starting from ancient Greek thought through Jewish kabbalah, Christian Gnosticism, esotericism, illuminism, theosophy, anthroposophy and so-called potential of human’s mind development characteristic of New Age’s praxis. On the other hand, transcendental meditation, yoga, reiki or martial arts base on idea of socalled divine qi energy which with suitable techniques, poises, or meditation you can tap inside you or be fulfilled with to get specified benefits, therapic powers, inner harmony, etc. It is a cosmic delineation of God regarded as macrocosm and human regarded as a microcosm defined as a hologram of surrounding reality. What is more, according to religious systems of the East and New Age Movement, human is regarded as a small piece of divine mind and direct emanation of god. They need no God’s Epiphany, tenets, or religious system which would make knowable reality objective or would mediate between them and God. From the viewpoint of this world’s vision, there can’t be any objective truth, because everyone is in possession of it proportionately to their enlightenment. Hence cognitive relativism ant toleration towards different opinions or religious systems, for ultimate instance in this perception of God and the world is only Wight, not Epiphany or any religious authority.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.