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Osobliwość empiryczna doświadczenia religijnego. William James i duchowy pragmatyzm

100%
Sawicka J.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2012
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vol. 24
101-117
EN
The aim of this paper is the presentation of W. James’ concept of religious experience. The main problem is whether a religious experience has the same certainty as a sensual one and what it refers to, i.e. what its object is: a fictitious realm of being or a kind of other reality – unknown for an ordinary experience. Another problem consists in whether the qualities of religious experience (as James says) such as unexaminability and incommunicatibility can be a philosophical issue or rather the object of psychiatry.
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A CLOSE OR DISTANT GOD - BETWEEN RELIGION AND PHILOSOPHY

100%
Mech K.
Kwartalnik Filozoficzny
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2007
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vol. 35
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issue 1
61-75
EN
The purpose of this article is to show possible relationships between the God who is given to man in religious experience and the so-called God of philosophers. The starting point of author's analyses is the belief that, first of all, God is given to man in his intimate space of religious experience. The second premise of his considerations is the belief that God goes beyond this experience and is given as an 'evasive presence'. God is something more than what is just given in religious experience. In this way of thinking something more is opened; it is also the way of philosophy, it is the way towards the Other. This make it possible to ask another question - how is it possible for the philosophy of the Other not to become a philosophy of the Alien. The article tries to give an answer to this question.
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Spirituální dialog mezi církví a mládeží

100%
Martinek M.
Studia theologica
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2006
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vol. 8
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issue 2
43-52
EN
The text deals with problems of the dialogue about spiritual and religious topics with the present youth. The starting point of the dialogue is considered to be the religious experience of all people. Its specific form among those who do not consider themselves to be believers is called 'secularreligiosity'. Any type of religious experience an individual goes through is understood as spirituality in the broad sense of the word, and the religious experience, related to a specific religious system is understood as spirituality in the narrow sense of the word. Some religious experiences of young people are very close to the Christian religious tradition; however they are not reflected this way - e.g. the experiences of a human relationship, music perception, contact with nature, etc. Through a dialogue about such an experience, Christians can show young people its deeper sense and convey the wealth of their spiritual tradition. In the end the article shows the ways the communication should follow, suggests a methodology, and stresses the significance of the personality holding the dialogue in the name of the Church.
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Rudolfa Otto Das Heilige a problematyka (brakującej) definicji

88%
Machoń H.
Kwartalnik Filozoficzny
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2013
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vol. 41
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issue 1
77 - 99
EN
Nowadays an intensive debate is under way over the issue of religion. The discussion is carried on without making precise what is 'religious' and without giving a definition of religion. The weakening of religious traditions during the process of the progressive individualization and privatization of religion, the great popularity of different kinds of spirituality, and the resulting indefiniteness of what is considered to be religious all show the difficulty of defining and understanding religion in various scientific disciplines. In this situation one is eager to reach for Rudolf Otto's notion of what is essentially religious, still considered by many disciplines as a 'classic' definition of religion. The aim of this article is not only to present the possibilities, difficulties and failures of Otto's concept of religion presented in Das Heilige, but also to undertake a discussion concerning the content, boundaries, and specificity of what is religious. The main areas of analysis include: emotional aspects (specifically religious feelings), cognitive aspects (notions, creeds, beliefs), harmony of contrasts of mysterium tremendum et fascinans as a model of religious experience, and the role of social factors in practicing faith.
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NÁBOŽENSKÁ SKÚSENOSŤ A VIERA V ŽIVOTE ČLOVEKA PODĽA ROMANA GUARDINIHO

75%
Gavendová O.
Verba Theologica. Teologický časopis
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2023
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vol. 22
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issue 1
112 – 126
EN
The study examines the role of religious experience and faith in human life. It draws primarily upon the thought of Romano Guardini. The aim is to find the reason why, despite the secularization efforts in recent decades, we observe a return to spirituality and to religious experience. The starting point is the human being and its constitutive openness to something transcendent, to the sacrum, which enables him to live a religious experience. Then the study pays attention to the sources, subject and object of religious experience. The last section deals with the status and importance of revelation and faith for human life.
6
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K ANTROPOLOGICKÉMU PROJEKTU V TEOLOGII E. SCHILLEBEECKXE. ČLOVĚK JAKO HOMO HISTORICUS

63%
Kolářová L.
Studia theologica
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2013
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vol. 15
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issue 2
45–64
EN
Through an analysis of the human experience structure in Schillebeeckx’ theology, this article examines the anthropological conditions of the potential religiosity of humankind. The methodical validity of the approach: comprehending the image of humanity used in Schillebeeckx’ theology presupposes a formal division of epistemic levels in its attitude towards humankind. The differentiation between the “first”, “pre-religious” basic level in theological language usage clarifies the given theological intention better. The validity of the content: in his theology Schillebeeckx works with the principle of the autonomy of the world and of humankind. As he seeks a field of values proper to religion, he allows the general human level to maintain its authenticity. The human experience structure in Schillebeeckx’ concept displays human authenticity on its basic level, while at the same time it proves to be a transcending system in principle. As such it can and should be the starting point for an explicit understanding of humanity’s religious dimension.
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