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EN
Gregory of Nyssa’s allegorical exegesis in the Life of Moses II,1–18 is extremely coherent and well‑structured. There is one main idea – the development of human rationality. This is expressed in three images demonstrating its gradual growth and final sovereignty: the baby boy threatened with death, a Hebrew fighting with an Egyptian, and a shepherd tending sheep. A supporting stream of images speaks about the changing role of profane culture in this process (the ark and Pharaoh’s daughter, the Hebrew and the Egyptian, and Moses at the water sources in Madiam). The passage ends with the image of the sovereign rule of reason as the basic prerequisite for any further spiritual development.
EN
In the part of the Life of Moses, discussing the journey of Israel from Sinai to the Promised Land, Gregory follows the exegetical tradition that saw here a liberating spiritual journey of humans to God. This traditional exegesis is incorporated into a wider exposition on virtuous life, i.e. striving for the restoration of God’s image in humans. During the journey Israel overcomes a number of vices and at the end reaches the "Royal Highway" of virtue, which leads between two vices. Israel can keep his balance on it and proceed ahead to the Promised Land. What appears in this final image of a harmony of opposites is not only the Aristotelian concept of virtue, but also the idea of restoration of God’s image in humans. The unity of the human soul was damaged with the First Fall and humans began to succumb to vices that splintered the soul. By striving for virtue, however, it is possible to restore the primordial balance, unity and harmony.
EN
This paper humbly attempts to explore Descartes’ conception of generosity as an ideal character virtue which can address the problems of the global world like struggle, intolerance and segregation; and thereby creates healthy routes for universal dialogue. The first part attempts to clarify Descartes’ conception of the foundations of generosity. The second part narrates Descartes’ views on generosity as passions and as a virtue. The third part explores the possibility of generosity as a virtue of the individual as well as social character. It also proposes to take the practice of generosity as a mechanism of developing cooperation, tolerance, and, consequently, universal dialogue and harmony.
PL
Pateryk Kijowsko-Pieczerski jest zabytkiem piśmiennictwa Rusi Kijowskiej. To zbiór hagiograficznych opowiadań, dotyczących świętych starców monasteru Kijowsko-Pieczerskiego, który został założony w XI w. Przewodnim tematem Pateryka jest nieustanna duchowa walka ascetów o osiąganie i trwanie w świętości życia, rozumianego jako wspólnota (gr. koinonia) z Bogiem. Artykuł jest gruntowną analizą demonologii Pateryka Kijowsko-Pieczerskiego. Przedstawione w nim zostały różnego rodzaju sposoby walki mnichów pieczerskich z demonicznymi pokusami i atakami złych duchów. Wskazane zostały również istotne elementy metody hezychastycznej, z których korzystali święci starcy Rusi Kijowskiej w życiu duchowym.
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