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Meandry myślenia religijnego

100%
Łysień L.
|
2014
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vol. 12
|
issue (2)23
67-82
EN
As such, religious thinking is a special kind of thinking. To think is to linger within a question while not allowing the question to dissolve in political correctness, i.e. to get fossilized in thought-less certainty. Religious thinking carries us away to continual novelty and lets us get inspired by that “else” and “somewhere else”. Religious thinking is unable to be satisfied with anything that is makeshift or temporary, yet aspiring to be ultimate and uncontested.
2
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Co to jest myślenie religijne. Koncepcja motywów religijności

100%
Machoń H.
|
2014
|
vol. 12
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issue (2)23
51-66
EN
The term “religious thinking” denotes not only religious way of interpreting the world – as contrasted with agnostic or atheistic explanation – but also it is usually used as collective name for religious attitude. The aim of this article is to outline interdisciplinary, though free of scientific jargon, image of religiosity, through individualizing in it several motives in which it clearly comes into prominence. This allows to encompass religiosity more comprehensively and adequately than through reducing it to one strand or need. At the same time this article is an outline of theoretical conceptualization of religiosity, which, although based on systematic empirical investigations, is to depict interrelated parts of a whole that certainly constitutes religiosity in an individual’s life.
3
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Wybrane modele katolickiego myślenia religijnego na tle modelu Kościoła apostolskiego

75%
Górka B.
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2014
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vol. 12
|
issue (2)23
99-130
EN
The basis of religion of the believer determines religious thinking. Within this contribution are represented the three Catholic models of religious thinking. The first is characterized by traditional religiosity,the second by individual religiosity, the third by community religiosity. These models are compared with the religiosity of the Apostolic Church for verification. This confrontation proves that the model of traditional religiousness is false, and also forces us to significantly revise the models of individual and community religiousness.
4
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Tropy transcendencji… Współczesne myślenie religijne wobec pluralizmu światopoglądowego i relacji międzykulturowych

63%
Rembierz M.
|
2014
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vol. 12
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issue (2)23
17-50
EN
Religion and religiousness seem to constantly stimulate human reflection which moves forward in different currents, they seem to encourage reasoning focused on them. This concerns the whole array of human matters, including fundamental existential situations and moral choices. Such reasoning is often subordinated to religion when arguments for religious beliefs are considered. Frequently, this is also critical and uninhibited reflection, which aims at unmasking religious illusions. The dispute is whether this can be neutral reflection only for cognitive analysis of religious phenomena or whether this reflection always enhances or weakens reli gious beliefs. It is currently accepted to talk about “religious thinking”, which is developing in the modern pluralistic world. The subject of religious thinking should be the contents of one or more religions and their anthropological consequences (the vision of the sense of human life) as well as axiological ones (the vision of values) which co-shape culture and society. Religious thinking is broader than reasoning on religion practiced within a particular religion. Religious thinking can be also developed by people who declare being agnostics or atheists. Religious thinking develops and forms in the environment of contemporary religious and ideological pluralism. Moreover, it is a manifestation of this pluralism, which functions in the sphere of religion and transforms this sphere. What is explored in religious think ing is the issue of transcendence (“transgressing”, “going beyond”) and the “trails of transcendence” which come from outside of religious faith and seem to lead to its inside. The trails come out from the position of those who keep distance and are critical towards religious faith. According to someone’s judgement, a particular trace can be viewed as transcendence trail, even such which leads to religiously un derstood (written with capital “T”) transcendence. Still, someone with a different attitude will not recognize any transcendence trail in this trace and can consider such a view as unjustified overinterpretation of this trace. Trails do not have the power of obviousness which an undisputed proof has. However, they open a space of interpretation, in which some approaches can appear typical of traditional religious visions as well as of indefinite religious searching in the spiritual sphere (called “new spirituality”)
5
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Kategorie teoretyczne do analizowania struktur myślenia talibów

63%
Rak J., Bäcker R., Rezmer K., Skrzypek M.
Przegląd Politologiczny
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2024
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issue 1
77-89
EN
This article aims to propose a set of theoretical categories for analyzing political thinking structures distributed by the Taliban after the war in Afghanistan. It includes three groups of ideal types that enable researchers to identify and classify different aspects of these structures used to formulate legitimacy claims. They are religious and political; tribal and post-tribal thinking; nativism, contra-acculturation, vitalism, and autonegativism. Although the scope of their application significantly exceeds the exploration of the indicated research field, they are useful to understand the changes in the contemporary political scene in Asia and carefully forecast the direction of changes in the Afghan political system. These structures are used by the Taliban to generate social legitimacy for their rule and the shaped political system, i.e., to gain support for the current government from the ruled population and to model the acceptance of its policies, institutions, and values. They constitute specific legitimacy claims that, apart from the use of repression and cohesion of the ruling elite, form one of the stability pillars of a political regime. They can be treated as legitimizing structures underlying the constructed political order.
PL
Celem niniejszego artykułu jest zaproponowanie zestawu kategorii teoretycznych do analizowania struktur myślenia politycznego dystrybuowanych przez talibów po wojnie w Afganistanie. Obejmuje on trzy grupy typów idealnych umożliwiających identyfikację i klasyfikację odmiennych aspektów tych struktur wykorzystywanych do formułowania roszczeń legitymizacyjnych. Są to po pierwsze: myślenie religijne i polityczne; po drugie: trybalne i posttrybalne; i po trzecie: natywizm, kontrakulturacja, witalizm oraz autonegatywizm. Choć zakres ich zastosowania znacznie wykracza poza eksplorację wskazanego pola badawczego, są one szczególnie użyteczne, aby zrozumieć zmiany zachodzące na współczesnej scenie politycznej w Azji i móc ostrożnie prognozować kierunek przemian w afgańskim systemie politycznym. Struktury te są bowiem stosowane przez talibów do generowania legitymizacji społecznej ich rządów oraz kształtowanego systemu politycznego, czyli pozyskiwania poparcia dla aktualnego rządu ze strony rządzonej populacji, modelowania akceptacji jego polityki, instytucji i wartości. Stanowią swoiste roszczenia legitymizacyjne będące obok stosowania represji i spójności elit rządzących jednym z filarów stabilności reżimu politycznego. Można je traktować jako struktury legitymizacyjne leżące u podstaw konstruowanego porządku politycznego.
6
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Koncepcja myślenia religijnego Józefa Tischnera i jej możliwe implikacje wobec współczesnego kryzysu znaczenia wspólnoty – przyczynek do dyskusji

51%
Stachurski M.
Świat i Słowo
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2022
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vol. 38
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issue 1
305-317
EN
The German researcher of the philosophy of religion, Bernhard Welte (1906–1983), looking for an answer to the question about the substantive relationship between philosophical thinking and religious thinking, does not provide a final answer, but allows some discussion and polemics. This way of practicing the philosophy of religion is interesting because this problem is juxtaposed with the problem of man and his experience of existence. Thanks to this narrative, it is possible to pose more demanding ethical questions. In the further deliberations of this author, there are, inter alia, reflection on what a person’s life could look like without the “presence” of religion in his life (also in the aspect of relating to being a non-believer), also in the ethical aspect. It can be said that in a similar key - anthropological and ethical - he presents his position on the problem of “philosophical thinking versus religious thinking”, the Krakow philosopher Józef Tischner (1931–2000). This thinking is based both on his concept of the philosophy of drama, as well as on the experience (direct and indirect) of the believer. This reflection is “torn” between a specific topos (temple) and the people who come to a particular temple and create a specific community. The aim of the article is an attempt to answer the question of what religious thinking is as perceived by Tischner, as well as to specify his position in the aspect of the contemporary crisis of understanding the community in terms of the philosophy of values.
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