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Byt przedmiotowy, podmiotowy i sam w sobie według Karla Jaspersa

100%
Król R.
Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne
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2012
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issue 1
9-23
EN
Karl Jaspers' ontology distinguishes between three formalized views on human being: a) objective being, b) subjective being, c) being in itself. In the alternative terminology, the three index fields of being are the world, man and transcendence. The world stands for objective being in the sense of empirical reality. This objective being is not given to the man directly but with the help of some subject, thanks to which he can discover what is different from him in an act of cognition. Any object, then, is an empirical reality given through presentation. And, an overall definition of the object's equivalent in an act of cognition stands for subjective being. Dasein, consciousness as such, a spirit in the psychological, rational or spiritual aspect, respectively, can be such subjective being. Subjective being is singled out by selfknowledge, that is being for oneself in the sense of self-consciousness. Following phenomenological message, Jaspers notices that consciousness has intentional specificity and that it is filled up with objective content. One consciously directs his attention towards objects, turns towards them intentionally. It is the only relation of this kind, incomparable with any connection between objects. Hence this kind of being needs to remain detailed for one cannot derive any subject's scientific view from the objective world. Anything that is an object, in turn, in the sense of the world, always appears as an equivalent of the subject's cognitive reason. Jaspers, finding support in Kant's statements, whom he regards as the greatest of all philosophers, assumes that any cognition exists, out of necessity, in the form of division into a subject and object as well as depends on their mutual correlation. This, as a matter of fact, is a kind of pre-phenomenon and irreducible structure. Jaspers defines the rule of cognition which states that the man cognizes everything with the help of consciousness as ”the foundation of immanence”. Anything that lasts for people as cognizing subjects, at the same time, has to come into being on the consciousness plane. It also needs to take on the object form, that is appear within the boundaries of the basic division into a subject and object. The rule of immanence links various forms of existence but does not create any superior class of being which would join them into a whole. The outcome of this formal analysis of notions can be the statement that: being is unrecognizable; we deal with existence forms but there is no superior category of being which would bond them together: being is torn – this is Jaspers' fundamental thesis. It can be noticed that he accepts unquestioningly the theses of Kant's transcendental idealism, inevitably connected with phenomenalism: objective reality, available to us in cognition, is just an event, not being itself. The notion of transcendence in this aspect is a logical complement of theoretical and cognitive deliberations, an equivalent of Kant's thing in itself. An essential novelty, which determines the originality of Jaspers' philosophy, is about defining the ways leading to such absolute being. The rule of immanence draws the condition of human thinking on the basis of which human individual is, as a subject, simultaneously alienated from being. Let me add that this is the price which consciousness pays for such a rule which comes into being when the man breaks off his unreflective tie of identification with the world and starts to distinguish subject from object. The bereavement from the world itself taking place pursuant to thinking, which gives rise to subjectivity – Jaspers defines with the help of the word ”breakthrough”. Such breakthrough is identical with human being while in myths it is presented as the original sin.
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Existence a intersubjektivita u Karla Jasperse

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Němec V.
Filosofický časopis (Philosophical Journal)
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2021
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vol. 69
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issue 1
5-23
EN
The article focuses on the role of intersubjectivity in the philosophy of Karl Jaspers, concentrating above all on the third chapter of Philosophy, Vol. II in which Jaspers gives his most detailed exposition of the various forms of communication. At the same time, a detailed analysis of the basic modes of communication – which correspond to the different levels of the human self – facilitates our understanding the origin of the inadequacies and failures that occur in communication when it has not risen to the level of existential communication. Special attention is given to existential communication and its importance in the process of becoming oneself. The author argues that, especially in those passages that highlight the serious metaphysical consequences that follow from failures in communication, Jaspers is developing an implicit polemic with Martin Heidegger (in whose analyzes of authentic Dasein intersubjectivity played no role). In the conclusion, the author points out the connection between existential communication and the boundary situation of struggle.
CS
Článek je věnován roli intersubjektivity ve filosofii Karla Jasperse. Autor se zaměřuje především na 3. kapitolu z Philosophie II, kde Jaspers podává nejpodrobnější výklad různých podob komunikace. Detailní rozbor základních způsobů komunikace, jež odpovídají různým úrovním lidského Já, zároveň umožňuje objasnit původ nedostatečnosti a selhávání, k nimž dochází v komunikaci, pokud se nepozvedla na úroveň existenciální komunikace. Zvláštní pozornost je věnována právě existenciální komunikaci a jejímu významu v procesu stávání se sebou. Autor zastává tezi, že zejména v pasážích osvětlujících závažné metafyzické důsledky, jež plynou ze selhávání v komunikaci, Jaspers rozvíjí implicitní polemiku s Martinem Heideggerem, v jehož analýzách autentického pobytu intersubjektivita nehraje žádnou roli. V závěru pak autor poukazuje na souvislosti mezi existenciální komunikací a mezní situací boje.
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Karl Jaspers a atomová bomba

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Rokyta J.
Filosofický časopis (Philosophical Journal)
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2021
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vol. 69
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issue 1
99-115
EN
This study does not pursue an interpretation of Karl Jaspers’ thinking as a whole or an elucidation of its basics. It is instead devoted to a sub-topic: the reflections and entreaties formulated by Jaspers in connection to the development and possible use of atomic or nuclear bombs. Jaspers’ ideas on nuclear weapons, control of their use, and nuclear disarmament are placed in a historical context. The basic question that the author asks himself and which he attempts to answer is whether Jaspers’ ideas have stood the test of time and whether they can throw a sufficient amount of light on the fragility of the peaceful coexistence between the two power blocs during the Cold War and the dangers to all of humanity that flowed from it.
CS
Tato studie se nezabývá interpretací Jaspersova myšlení vcelku nebo objasněním jeho základů. Příspěvek je věnován dílčímu tématu: úvahám a apelům, které Karl Jaspers formuloval v souvislosti se vznikem a možným užitím atomové bomby. Jaspersovy myšlenky o atomových zbraních, kontrole jejich použití a jaderném odzbrojení jsou zasazeny do historického kontextu. Základní otázkou, již si autor pokládá a na niž se snaží nalézt odpověď, je to, zda Jaspersovy myšlenky obstály pod zorným úhlem historie a dokázaly dostatečně objasnit vratkost mírové koexistence obou mocenských bloků za studené války i nebezpečí, která z toho pro celé lidstvo vyplývala.
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Vom Engel zum Menschen. Uber Hans Erich Nossacks und Karl Jaspers’ kognitive Struktur des Ichs

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Pilipowicz A.
Acta Neophilologica
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2007
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issue IX
175-188
EN
The article "From the angel to the man. About Hans Erich Nossack’s and Karl Japsers’s cognitive structure of the I” relates the problem of forming of the human nature. The protagonists of Nossack’s works experience their angels when the deepest part of man’s I sets free as result of the friction between the internal and external world. It is revealed as an impalpable glittering that strikes with the vision of the existence of a higher level - a glittering whose tension is produced by an absorbing contact with death, with art or with another individual. The angels by Nossack keep silence over what the angels by Jaspers talk about. They deny that the man coming into the world is ready-made and summon him to look for the sense of the existence through the incessant (re)constructing of himself. Owing to that they give the direction to the existence and constitute themselves as the most exacting and ownest idea. A dare devil who tries to robe it with the matter annihilates himself. He dies by condemning his angel to the extermination in that consequence because in the empiric reality filled brim-full there is neither a place for doubling the matter of one being nor a place for living without the idea that completes the life with the spirit.
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Šifry a nepředmětné myšlení u Karla Jasperse a Ladislava Hejdánka

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Dostál V.
Filosofický časopis (Philosophical Journal)
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2022
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vol. 70
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issue 3
537-558
EN
Ladislav Hejdánek (1927–2020) is known as a thinker who strove to develop his concept of so-called non-objectifying thinking. But he is not an isolated author in this respect. From amongst the world philosophers, Karl Jaspers (1883–1969) also explored a similar issue. Both were convinced that our thinking did not allow us to adequately thematize reality (or certain aspects of reality) and disproportionately objectified it. The study attempts to, in outline, chart, contrast and critically assess these reflections. Jaspers’ alternative to this objectifying thinking is given to be his concept of ciphers of transcendence, by which non-objectifiable reality is to be represented symbolically and without the use of concepts. Hejdánek finds internal contradictions in Jaspers’s conception and proposes his own alternative, which does not allow for the abandonment of thinking in concepts but for its development by working with non‑objective intentions. The dispute between the two authors is understood as a dispute over the possibility of a future change in the way of thinking that has characterized the European tradition up until now.
CS
Ladislav Hejdánek (1927–2020) je znám jako myslitel usilující o vypracování koncepce tzv. nepředmětného myšlení, není však v tomto ohledu autorem ojedinělým. Ze světových filosofů svébytně řešil podobný problém také Karl Jaspers (1883–1969). Oba byli přesvědčeni, že naše myšlení nám neumožňuje adekvátně tematizovat skutečnost (či určité stránky skutečnosti) a nepřiměřeně ji zpředmětňuje. Studie se pokouší tyto jejich reflexe rámcově zmapovat, porovnat a kriticky posoudit. Jako Jaspersova alternativa vůči tomuto předmětnému myšlení je představeno jeho pojetí šifer transcendence, jimiž má být nepředmětná skutečnost míněna symbolicky a bez užití pojmů. Hejdánek v Jaspersově koncepci shledává vnitřní rozpory a navrhuje vlastní alternativu, která nepočítá s opuštěním myšlení v pojmech, nýbrž s jeho rozvinutím pomocí práce s nepředmětnými intencemi. Spor mezi oběma autory je pochopen jako spor o možnost budoucí proměny způsobu myšlení, jímž se vyznačuje dosavadní evropská myšlenková tradice.
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O możliwości komunikacji egzystencjalnej w filozofii Karla Jaspersa

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Kolasa D.
Filozofia Chrześcijańska
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2015
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vol. 12
147-157
PL
The author tries to present different aspects of communication, which can be found in the philosophical work of Karl Jaspers. The beginning point is an immediate communication taking place in existence, and the goal is an existential communication, which enables existential elucidation. Jaspers believes that only in contact with other people one can be himself. Solitude is never a good answer to our problems.
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Rola poznania naukowego w filozofii Karla Jaspersa

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Kolasa D.
Analiza i Egzystencja. Czasopismo Filozoficzne
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2012
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issue nr 18
43-57
EN
Karl Jaspers’ doctrine was a continuation of the great tradition of Western philosophy, which sought “the being”. In his conception “the being” was conceived in three ways: as objective being (“being of things”), as subjective being (“me”) and as absolute being (“the being itself”). In this article we deal with the ways of knowing the objective being, especially about science. The author shows how scientific knowledge is an indispensable prerequisite for philosophy. On the other hand, metaphysic is an important stimulus for doing science. According to Jaspers – the relationship between science and metaphysics can’t be broken.
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Existenciální racionalismus Karla Jasperse

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Bojda M.
Filosofický časopis (Philosophical Journal)
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2021
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vol. 69
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issue 1
75-98
EN
Karl Jaspers received much attention in the interwar period as the founder of a new philosophy of existence that, however, was – in tandem with his psychological training, focus on “borderline situations” of human experience, and critique of philosophical systems – often misinterpreted as a form of subjectivism or irrationalism. The study presented here strives to depict the substance of Jaspers’ use of the philosophy of existence for a new reconstruction of human rationality, of the universal characteristics of humanity. Understanding these characteristics shall, in his estimation, help us to resist the degradation of human dignity in modern totalitarianism and in the global economic-technological system, in which the values of humanity, as defined by Jaspers’ philosophy, have ceased being decisive criteria. The study presents Jaspers’ anchoring of existence in the relationship to transcendence and of individuality in the communication with others, as well as his critique of monistic thinking, which in his philosophical conception does not allow for plurality.
CS
Karl Jaspers proslul v meziválečné době jako zakladatel nové filosofie existence, která však byla v kombinaci s jeho psychologickým školením, zaostřením na ,,mezní situace“ lidského prožívání a kritikou filosofických systémů často dezinterpretována jako forma subjektivismu či iracionalismu. Předložená studie se pokouší vystihnout jádro Jaspersova využití filosofie existence pro novou rekonstrukci lidské racionality, univerzálních charakteristik lidství. Jejich pochopení mělo podle Jasperse vzdorovat pokořování lidské důstojnosti v moderních totalitách a v globálním ekonomicko-technologickém provozu, pro něž hodnoty lidství, jak je definuje Jaspersova filosofie, přestaly být určujícími měřítky. Studie ukazuje Jaspersovo ukotvení existence ve vztahu k transcendenci a individuality v komunikaci s druhým a jeho kritiku monistického myšlení, které pluralitu ve smyslu jeho filosofické koncepce neumožňuje.
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The Notion of Existence in Jean-Paul Sartre's and Karl Jaspers’ Philosophy in the Literary Context of "Anna Karenina"

71%
Chojnacka M.
Analiza i Egzystencja. Czasopismo Filozoficzne
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2020
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vol. 50
59-78
EN
This paper attempts to explain the notion of existence on the basis of a specific literary example. Firstly, we will analyze this concept in the thought of two most prominent representatives of existentialism: Karl Jaspers and Jean-Paul Sartre. Despite striking differences in the way both thinkers understand the notion of existence, they complement each other. I characterize the approach of each philosopher, indicating the sources of their differences and points where they meet. In the next step I will apply the concept of existentialism to a specific literary example of the existence of Anna Karenina.
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Inspiracje Kazimierza Twardowskiego w formowaniu polskiego modelu uniwersytetu

71%
Chmielecki P.
Zeszyty Naukowe Ostrołęckiego Towarzystwa Naukowego
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2019
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vol. Zeszyt
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issue XXXIII
151-166
PL
Artykuł prezentuje źródłowe inspiracje czegoś, co można nazwać „polskim modelem uniwersytetu”. Model ten wyłania się w funkcjonowaniu polskich uczelni w XX wieku i niewątpliwie ma związek z fundamentami naukowości położonymi przez Kazimierza Twardowskiego w działalności filozoficzno-logicznej Szkoły Lwowsko-Warszawskiej. Artykuł stawia sobie za cel eksplorację źródeł inspiracji Twardowskiego, które wpłynęły na kształt jego szkoły, a także przełożyły się na szersze funkcjonowanie polskich uczelni wyższych. Wśród źródeł autor wskazuje na teksty Immanuela Kanta, Wilhelma von Humboldta i Karla Jaspersa.
EN
The article presents the source inspirations of what can be called the „Polish university model”. This model emerges in the functioning of Polish universities in the 20th century and is undoubtedly related to the foundations of science laid by Kazimierz Twardowski in the philosophical and logical activity of the Lvov- Warsaw School. The article aims to explore the sources of Twardowski's inspiration that influenced the shape of his school, and also translated into the wider functioning of Polish universities. Among the sources, the author points to the texts of Immanuel Kant, Wilhelm von Humboldt and Karl Jaspers.
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Tragično a transcendence: "Všechno zlé není tragické"

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Tomášová P.
Filosofický časopis (Philosophical Journal)
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2021
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vol. 69
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issue 1
25-34
EN
This text concentrates on the relationship of evil and tragedy in context of the book Von der Wahrheit (1947; On the Truth) by Karl Jaspers. In its first part, the essay describes a distinct way of understanding Kant’s ethical evil. In contrast, Jaspers associates evil with untruth and sees its origin in the divergence of all ways of embracing. In the “Über das Tragische” chapter, two concepts of evil may be observed – the will to evil and the hidden evil. Individuals are responsible for both of these evils, although they are not the cause. Nevertheless, evil is not tragedy. The second part of the essay presents a closer look at an argument of Jaspers that “all that is evil is not tragic” to prove that death and suffering are an integral part of the life. Tragedy is anchored in a transcendence. A tragic hero, even at the cost of his own life, fights for the truth and embodies new ideas by his demeanour. The essay further shows Jaspers’ argument that religion is antagonistic to tragedy, because salvation, as portrayed in the religions, precludes the possibility of the tragic death, as being absolutely and radically tragic. The essay demonstrates Jaspers’ specific conceptual grasp of the tragedy as the basic reality of life, which shows the transience of human life and universal order.
CS
Předkládaný text pojednává o vztahu zla a tragična v rámci filosofické koncepce Karla Jasperse, a to zejména v kontextu jeho knihy Von der Wahrheit (1947). První část práce se zaměřuje na Jaspersovo pojetí zla, jež je výrazně odlišné od Kantova etického zla. Na rozdíl od Kanta Jaspers spojuje zlo s nepravdou a vidí jeho původ v nejednotě všech způsobů objímajícího bytí. V kapitole „Über das Tragische“, v níž Jaspers pojednává o tragičnu, lze rozpoznat dvojí zlo – vůli ke zlu a skryté zlo. Druhá část studie podrobněji analyzuje Jaspersovu tezi, že „všechno zlé není tragické“. Smrt a utrpení jsou nedílnou součástí života, přičemž tragédie je zakotvena v transcendenci. Tragický hrdina i za cenu svého vlastního života bojuje za pravdu a ztělesňuje nové ideje svým jednáním. Podle Jasperse křesťanské náboženství znemožňuje opravdové tragično, neboť spása vylučuje možnost tragické smrti jako absolutně a radikálně tragické. Stať představuje Jaspersovo specifické chápání konceptu tragična jakožto základní reality světa, jež ukazuje pomíjivost lidského života a také univerzálního řádu.
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Karl Jaspers i Jan Paweł II o idei uniwersytetu

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Zarębianka Z.
Roczniki Humanistyczne
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2020
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vol. 68
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issue 1
439-450
EN
This article is an attempt at synthetically juxtaposing those common threads of reflection on the university and its essence which are present in the works of both Karl Jaspers and Pope John Paul II. What is striking is the similarity of the problem of the university and the understanding of its very essence by both thinkers, regardless of the different eras in which they formulated their opinions and the differences in their philosophical positions. According to both thinkers, whether the idea of the university is implemented or not is connected to its approach to questions of truth, the universality of science, the formational role of the university, the vocation and ethos of the scholar, and the internal system of the university itself. Worthy of particular attention is the responsibility of scholars, their selflessness in the search for truth, and their duty to mould the humanity of those students who are entrusted into their care. In each of these areas there is a far-reaching convergence of positions, each developed independently and in different historical contexts. This fact can be interpreted in two ways: firstly, it shows the topicality of the problems facing universities, and secondly, it shows the universality of Karol Wojtyła’s thinking, who, in his deliberations, goes beyond specific religious aspects and addresses his message as a general humanistic message to all of those who constitute a university.
PL
Artykuł jest próbą syntetycznego zestawienia wątków wspólnych występujących w refleksji nad uniwersytetem i jego istotą w pismach Karla Jaspersa oraz wypowiedziach Karola Wojtyły – papieża Jana Pawła II. Uderzające jest podobieństwo ujęć uniwersytetu oraz rozumienie samej jego istoty u obydwu myślicieli, pomimo odmienności czasu, w którym formułowali oni swoje opinie, oraz różnic w zakresie stanowiska filozoficznego. O tym, czy idea uniwersytetu zostaje wcielona w życie, czy też zaprzepaszczona, stanowi zdaniem obu myślicieli stosunek do następujących zagadnień: prawda, uniwersalność nauki, formacyjna rola uniwersytetu, powołanie i etos uczonego oraz wewnętrzny ustrój uniwersytetu. Przedmiotem szczególnej uwagi jest odpowiedzialność uczonego, bezinteresowność w poszukiwaniu prawdy oraz powinność formowania człowieczeństwa powierzonych jego pieczy studentów. W każdym z tych obszarów zachodzi znaczna zbieżność stanowisk, wypracowywanych przecież niezależnie od siebie i w innym kontekście historycznym. Fakt ten można interpretować dwojako: po pierwsze, świadczy on o aktualności problemów, przed którymi stają środowiska uniwersyteckie, po drugie zaś ukazuje uniwersalność myślenia Karola Wojtyły, który w swoich rozważaniach wykracza poza aspekty specyficznie religijne i adresuje swój przekaz jako ogólnohumanistyczne przesłanie do ludzi tworzących uniwersytet.
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Introduction to the philosophy of Karl Jaspers

63%
Błaszczyk M.
Filozofia i Nauka
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2022
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vol. 10
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Kritické momenty vybraných filozofických modelů teodiceje z teologické perspektivy

63%
Vogel J.
Studia theologica
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2019
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issue 4
93-123
EN
The study explores the potential benefit of philosophical concepts of theodicy for theological reflection. First, the study turns back to the Enlightenment, when the question of theodicy played a crucial role in the shaping of the modern view of Christianity, or major monotheistic religions in general. It deals with one of the most significant concepts of the time, the essay on theodicy by G. W. Leibniz. Second, it takes notice of the reception of Leibniz’s thought in certain philosophical currents at the turn of the twenty-first century, which also resonates in contemporary discussions. It deals mainly with issues made popular in the works of Richard Swinburne, a British philosopher and active supporter of the idea of modern theism. Third, the study attempts to answer the following questions: What are the potential motivations for raising the question of theodicy today? Is theodicy a fundamental, or a marginal question? Can the philosophical concepts of theodicy be useful for further theological reflection?
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Metafyzická vina u Jaspersa a nekonečná zodpovednosť u Levinasa

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Hreško J.
Filosofický časopis (Philosophical Journal)
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2021
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vol. 69
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issue 1
35-51
EN
In Die Schuldfrage (The Question of German Guilt), Jaspers sketches out a concept of metaphysical guilt that is fundamental to every other concept of guilt. Guilt is one of the constituents of human existence. Metaphysical guilt had emerged in such a limit situation when one was a witness to murder but was unable to help the victim. The survivor must live with inner shame because of a missing manifestation of solidarity for the affected person. We could find a similar approach developed in Levinas’ ethics of responsibility that seems even more demanding. Levinas suggests the reader comprehend the conscience of guilt not primarily as a result of the freedom to act or to refrain from acting. Culpability is already part of an infinite and incalculable responsibility for the other. One cannot stay indifferent to the suffering of the mortal being. The paper points out the role of unconditional culpability and responsibility in Jaspers’ and Levinas’ thinking and shows a refusal of self-justification as its intersection.
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Wprowadzenie do filozofii Karla Jaspersa

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Błaszczyk M.
Filozofia i Nauka
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2022
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vol. 10
295-302
EN
The article presents a critical approach to „Filozofia” Jaspersa [Jaspers’ „Philos- ophy”] by Mirosław Żelazny (WN UMK, Toruń 2019). It discusses the main theses presented in the dissertation and invites to reflection on the existential philosophy of Karl Jaspers. The paper exposes the most important themes of Jaspersian think- ing - the dialectical method of philosophizing, understanding the worldview, the phenomenon of existential communication and the concept of borderline situations.
PL
Celem artykułu jest omówienie książki Mirosława Żelaznego zatytułowanej „Filozofia” Jaspersa Mirosława Żelaznego. Praca przybliża najważniejsze wątki Jaspersowskiego myślenia – dialektyczną metodę filozofowania, rozumienie światopoglądu, fenomen komunikacji egzystencjalnej oraz koncepcję sytuacji granicznych.
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About the usefulness and harmfulness of forgetting the German guilt

62%
Wójs P.
ARGUMENT: Biannual Philosophical Journal
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2019
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vol. 9
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issue 2
271-287
EN
The distinction between kinds of guilt has not lost its power to illuminate matters, and it remains a great tool to study the consequences of forgetting guilt of any kind. Karl Jaspers made the distinction between kinds of guilt mainly to ease the Germans coping with guilt, as all of them were blamed for the evil that happened under Adolf Hitler. Jaspers believed that in using this distinction the German nation could have come back to its origins, and thus purified, take its part in the possible future unity of the world and of all mankind. But soon after World War II ended, a confluence of political, social, psychological and philosophical factors contributed to a situation in which a large number of culprits were not brought to account: criminals were rarely rightly punished. In addition, many Germans believing in the ideology of National Socialism felt no guilt in terms of morality; they downplayed the political guilt; they negated the very existence of the metaphysical guilt. The process of forgetting guilt occurred.
18

Wyjazd żołnierzy na zagraniczne misje wojskowe jako impuls do pojawienia się sytuacji granicznej u ich partnerek – inspiracje jaspersowskie

51%
Rychter K.
Edukacja Filozoficzna
|
2022
|
issue 73
163-187
PL
W ramach artykułu opisuję sytuację kobiet związanych z mężczyznami wyjeżdżającymi na zagraniczne misje wojskowe, wykorzystując kategorię sytuacji granicznej. Specyfikę tych okoliczności ujmuję w świetle filozoficznych rozważań oraz psychologicznych i socjologicznych badań nad zjawiskiem potencjału tych sytuacji. W tekście opieram się między innymi na inspiracjach płynących z książki Sylwii Winnik "Tylko przeżyć". Prawdziwe historie rodzin polskich żołnierzy, analizy blogów i forów internetowych oraz z rozmów z partnerkami żołnierzy zawodowych. Pochylam się nad dwoma sytuacjami wskazanymi przez Karla Jaspersa – nad śmiercią i walką. Dostrzegam wagę strachu o życie najbliższej osoby i potencjału tego odczucia.
EN
In the article I describe the specific situation of women related to men sent on military missions. I use the category of a “border situation” from the perspective of Karl Jaspers’s philosophy and from the perspective of psychological and sociological research on the phenomenon of the potential of these situations. I draw on the book Just to Survive: True Stories of Polish Soldiers’ Families (S. Winnik), and materials from conversations which I conducted with the wives/partners of soldiers participating in overseas military missions and from the analysis of blogs and internet forums for such women. I focus on two situations indicated by Jaspers – death and struggle. I acknowledge the importance of fear for the life of a loved one and the potential of this feeling.
19

O chrześcijaństwie i cywilizacjach – przypomnienie myśli wybranych autorów dwudziestowiecznych

45%
Piekarski R. M.
Pieniądze i Więź
|
2019
|
vol. 22
|
issue 2(83)
7-19
PL
Artykuł zawiera przypomnienie myśli wybranych autorów dwudziestowiecznych, prognozujących przyszłość chrześcijaństwa. Autor mierzy się z pytaniem, czy ateistyczny humanitaryzm, liberalizm i naukowy racjonalizm potrafią odpowiadać na głębokie, ludzkie wyzwania egzystencjalne. Dopiero bowiem poszerzenie myśli egzystencjalnej prowadzi do otwarcia człowieka na doświadczenie sacrum. Mierząc się z tą niełatwą kwestią przywołuje Piekarski myśl Alaina Besançona, według którego zbrodnicze ideologie i reżymy totalitarne XX wieku przedstawiają się właśnie jako zastępcze formy zbawienia. Z kolei Charles Taylor czy Eric Voegelin poskreślali, że postawa szczególnego racjonalizmu, cechująca ludzi Oświecenia, stanowi przeszkodę w podążaniu za boskimi podstawami bycia. Stwierdziwszy to, Piekarski zastanawia się nad możliwą przyszłością chrześcijaństwa i dialogu międzywyznaniowego czy międzyreligijnego. Zwłaszcza analizy tego ostatniego zagadnienia wymagają uwzględnienia w procesie badawczym największych społecznych struktur, tj. cywilizacji. Raz jeszcze powraca zatem Piekarski do myśli Arnolda Toynbee’go, który opowiadał się za pewną wersją pluralizmu religijnego. Myśliciel ten sądził, że różne Kościoły i wyznania mogą się uzupełniać, za cenę jednakże wyrzeczenia się roszczeń do ekskluzywnego posiadania depozytu prawdy o człowieku, Bogu i świecie.
EN
The article contains a reminder of the thoughts of selected twentieth-century authors forecasting the future of Christianity. Its author confronts the question of whether atheistic humanitarianism, liberalism and scientific rationalism can respond to deep human existential challenges. For it is only the extension of existential thought that leads to the opening of a man to the experience of the sacred. Facing this difficult issue, Piekarski recalls the thought of Alain Besançon, according to which criminal ideologies and totalitarian regimes of the 20th century are presented as substitute forms of salvation. In turn, Charles Taylor or Eric Voegelin emphasized that the attitude of special rationality, characteristic for people of the Enlightenment, is an obstacle in following the divine foundations of being. Having found this, Piekarski reflects on the possible future of Christianity, and interfaith and interreligious dialogue. In particular, the analysis of the latter issue requires taking into account in the research process the largest social structures, i.e. civilizations. Once again, Piekarski returns to the thought of Arnold Toynbee, who advocated a certain version of religious pluralism. This thinker believed that different churches and denominations could complement each other, for the price of renouncing claims for an exclusive deposit of the truth about man, God and world.
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