Search results - CEJSH

1

The Labyrinth of Mysticisms

100%

Gwarny M., Łódzki U.

Internetowy Magazyn Filozoficzny Hybris

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2013

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vol. 20

2

Chrystologiczno-sakramentalne podstawy «mistyki» Eucharystii w Deus caritas est Benedykta XVI

80%

Antoniewicz M.

Poznańskie Studia Teologiczne

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2009

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issue 23

103-113

EN

The aim of this article is to show the Christological - Sacramental bases of the «mysticism» of Eucharist in encyclical Deus caritas est by Benedict XVI. Three connected with oneself questions were undertaken within our considerations closely. The analyses of the foundation of Eucharistic «mysticism» were executed of in first place what there is the secret of God’s Son incarnation. Reports setting between Last Supper, death and Resurrection the Christ and Eucharist were considered then. The essence of the eucharistic «mysticism» which consists in the man timehononoured unification with God and the influence of Eucharist on being shaping the Communion Ecclesiological was introduced on the last stage.

3

Eucharystia w centrum życia duchowego bł. Doroty z Mątów według historycznego przekazu „Liber de festis” mistrza Jana z Kwidzyna

80%

Kowalczyk M.

Studia Elbląskie

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2014

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vol. 15

155-164

EN

Presented to "Liber de festis" of Johannes of Marienwerder (1343 – 1417) process of changes in the spiritual life Bl. Dorothy of Montau (1347 – 1394) was based on Eucharist, frequent accepting the Holy Communion, the confession and on the contemplative prayer. In the centre of her spiritual life is Jesus Christ. Advice from the "Liber de festis" can be an inspiration for Christians. This book is also a certificate of the vision Bl. Dorothy of Montau. Dorothea’s feast day is celebrated on 25 June.

4

Autobiografia mistyczna Marianny Marchockiej jako kłopot i dar dla teologa

80%

Grupiński W.

Poznańskie Studia Teologiczne

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2010

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issue 24

191-213

5

Self-Evident Experience: A Challenge to the Empirical Study of Religion

80%

Renner W.

Open Theology

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2014

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vol. 1

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issue 1

EN

Empirical psychology’s philosophy of science traditionally orients by Popper’s Critical Rationalism. This paradigm has been successful with observable behavior and some aspects of emotion and cognition. Still, phenomena like spirituality, empathy, or love have been neglected because they can neither be easily communicated nor instantly replicated. I propose to enlarge the scope of empiricism by accepting Self-Evident Experience (SEE) as a source of “soft” empirical data, as long as they (a) can be interpreted within a rationalist framework and (b) are supported by cumulative experiences by others in the course of time. Applying this approach to SEE of a spiritual or religious nature, the theological system of the individual’s denominational affiliation serves as the rational framework (a), and experiences similar to others serve as the accumulated “database” (b), both supporting the validity of the experience. In the sense of Critical Rationalism, apart from arguments (a) and (b), criteria for “falsifying” SEE are suggested: Experiences which are in line with an individual’s or society’s expectations and which lack an impact on the individual’s further course of life will be attributed less validity than experiences which put the individual at risk in today’s climate of skepticism and which substantially influence his or her life.

6

Korelaty przeżyć mistycznych młodzieży o uzdolnieniach artystycznych

80%

Radoń S.

Polskie Forum Psychologiczne

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2013

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vol. 18

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issue 3

346-362

EN

Both artists and mystics have been inspired throughout the ages by divine powers. Both therefore have a need for isolation so that their acts of devotion may be performed and preparation is made for incubation and enlightenment. This article examines the role of personality traits on mystical experiences among artistically gifted young people. Ss (N = 150 aged 15-20 yrs) were administered questionnaire measures personality traits (Cattell’s Personality Questionnaire, Eysenck’s Personality Questionnaire Revised, Szymołon’s Fascination and Fear Scale) and religious experience (Hood’s Mysticism Scale). Canonical correlation were used (SPSS). The effects of psychological analysis suggests that creativity (psychoticism, extraversion, emotional stability, anxiety and emotional ambivalence to God) is important factor on mystical experience (tree aspects of mysticism: timelessness, ineffability and positive affect) on creative persons, especially on women; on men is limited to one trait of personality (suspicion) and one aspect of mysticism (timelessness). The results suggest that creativity and gender may be important variable to consider within the theory of religious experience.

7

The Construction of a Spiritual Network: The Correspondence of Antoinette Bourignon (1616–1680)

80%

de Baar M.

Acta Comeniana (International review of Comenius studies and early modern intellectual history)

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2011

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vol. 25

173-197

EN

This article focuses on the epistolary practice and strategies of Antoinette Bourignon (1616– 1680), a seventeenth-century Flemish mystic and prophetess, who was born in Lille and who moved to Amsterdam in 1667. From her base in Amsterdam (where she purchased her own press in 1669), Bourignon used a variety of textual media to disseminate the message that she was a spiritual leader chosen by God to restore true Christianity on earth, and to consolidate a following around this ecumenical identity. The author argues that Bourignon's letters were central to this programme; over 600 manuscript versions survive, eleven diff erent printed editions appeared during her lifetime, while nine further volumes were subsequently published posthumously. Her correspondents included scholars such as Jan Amos Comenius (1592–1670), Robert Boyle (1627–1691), Jan Swammerdam (1637–1680), and Pierre Poiret (1646–1719), as well as a wide range of socially diverse disciples who wrote to her seeking advice on a variety of spiritual and personal issues, and whose preoccupations and voices are anonymously reproduced in published responses. In consequence, her letters have a dialogic, polyphonous quality, while the same followers who wrote to her seeking guidance in turn represented an important market for the letters in their printed manifestations. Despite her failure to establish a long-term community on the island of Nordstrand, and the fact that in the later years of her life the suspicions of Lutheran clergy forced her into exile in Ostfriesland, Bourignon maintained a prolifi c output of letters, and continued to combine the roles of spiritual leader and publisher until her death in 1680.

8

O. IGNACY OD ŚWIĘTEGO JANA EWANGELISTY OCD – PRZYCZYNEK DO DZIEJÓW KARMELU PRZEMYSKIEGO

80%

Burek M.

Rocznik Przemyski

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2016

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vol. 52

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issue 2(20): Literatura i Język

3-14

EN

Father Ignatius’ works, which are part of the Carmelite biographical writing, are characterized by extraordinary literary, psychological and cultural values. They are a valuable source of knowledge about the history of the 17th century. They show how Old Polish biographical writings, and, broadly speaking, narrative prose, developed. Like most Carmelite autobiographies of that time, they are parenetic, focusing on inner life and spiritual development of an outstanding individual, that is why their in-depth analysis reveals a model of contemporary spirituality, a desirable model of sanctity. The major hagiographic work by Father Ignatius (and the only printed one) is Żywot i wysokie cnoty W. Matki Teresy od Pana Jezusa Marchockiej klasztorów karmelitanek bosych we Lwowie i Warszawie fundatorki. His other works are known from manuscripts.

9

Duchowość i mistyka ewangelicka

71%

Müller A.

Teologia Praktyczna

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2017

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issue 18

7-23

EN

Is there any mysticism specifi cally evangelical and how does it diff er from other forms of mysticism conditioned by a confession or religion? To answer such questions, fi rst of all, mysticism, a diffi cult to defi ne term, has to be thematized. Mysticism as a phenomenon expanding boundaries of any confession or religion, can have an important meaning for the contemporary society, providing it with an old answer to the current challenges of our times. Experiencing the unity with God has played and still does play an important role also within Protestantism, even though originally the reformers were skeptical toward mysticism. A brief look at Martin Luther and his theology, as well as at the contemporary protestant theories of mysticism reveals that the evangelical identity and mysticism do not exclude each other. However, Evangelical Christians can communicate their mystical experiences only if they resort to the religious language of their tradition. In addition, they have to perceive such experiences in the light of the basic theses underlying evangelical theology in order to sustain their evangelical identity. Thus, mysticism in a modifi ed form constitutes one of the main sources evangelical spirituality stems from.

PL

Czy istnieje mistyka ewangelicka i czym różni się ona od mistyki w innych religiach lub wyznaniach? Aby odpowiedzieć na to pytanie, należy przede wszystkim opisać trudny do zdefiniowania termin „mistyka”. Mistyka jako zjawisko przekraczające granice religii i wyznań może mieć ważne znaczenie dla współczesnych społeczeństw i być dawną odpowiedzią na aktualne wyzwania naszych czasów. Doświadczenie jedności z Bogiem odgrywa i zawsze odgrywało ważną rolę także w protestantyzmie, chociaż pierwotnie reformatorzy byli sceptyczni wobec mistycznych doświadczeń. Krótkie spojrzenie na Marcina Lutra i jego teologię, a także na współczesne protestanckie teorie mistyki wskazuje, że tożsamość ewangelicka i mistyka nie wykluczają się wzajemnie. Jednakże ewangeliccy chrześcijanie mogą jedynie przekazywać swoje mistyczne doświadczenia w odwołaniu się do ich języka religijnego i własnej tradycji. Ponadto muszą oni interpretować te doświadczenia w świetle podstawowych założeń teologii ewangelickiej, aby w ten sposób zachować swoją ewangelicką tożsamość. Tak rozumiana mistyka stanowi jedno z głównych źródeł ewangelicznej duchowości.

10

Galicyjski ateusz. Profetyzm, mistycyzm i romantyzm w twórczości Aleksandra (Leszka) Dunina – Borkowskiego

71%

Półchłopek T., Rzeszowski U.

Internetowy Magazyn Filozoficzny Hybris

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2013

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vol. 20

EN

Using the example of Leszek Dunin Borkowski’s works, the author presents a form of a dialogue with a biblical source which was literary prophecy and mysticism. This philosophical basis converted poetic statement into a cultural discourse with traditional forms of religiousness. The outcome of this aesthetics led to the extension of the liberation ideas supporters’ circles as well as to promoting democratic ideas.

11

Doświadczenie mistyczne w opowiadaniach Alef i Pismo boga Jorge Luisa Borgesa

71%

Miksa J., Łódzki U.

Internetowy Magazyn Filozoficzny Hybris

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2013

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vol. 20

EN

In my paper I undertake an analysis of chosen short stories of Jorge Luis Borges in which the problem of mysticism occupies an important place. I claim that Borges, whose works are known for covering philosophical issues of most fundamental importance, is a writer who describes the impossibility of reaching a mystical experience in the modern world. As far as philosophical background of Borges is concerned there exists a well-spread opinion that Borges, who readily confessed his admiration for Berkeley and Hume, was an idealist himself. My point is that even though the Berkeleyan epistemology influenced Borges, there is a fundamental difference between those thinkers which consists of the fact that in the philosophy of Berkeley there is a place for God. As a result it can be claimed that the world as an object of God's experience has a stable existence. There is no place for such a privileged being neither in the ontology nor epistemology proposed by Borges. The world as described by him can be called a fiction because there is no privileged subject whose experience would not be accidental and private. For that reason the description of mystical experience is always a failure when it refers to modern times. I demonstrate it at length by the analysis of the short story entitled The Aleph, while taking into consideration other texts as well.

12

Projectional Interpretation: Bolesław Prus’s Reading of Zdania i uwagi by Adam Mickiewicz

71%

Ławski J.

Tematy i Konteksty

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2020

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issue 1

180-196

EN

The article focuses on the interpretation of selected aphorisms of the Romantic poet Adam Mickiewicz (1798–1855) provided by Bolesław Prus (1847–1912),a prose writer and a representative of realism in Polish post-Romantic literature. Prus interpreted religious, sometimes almost mystical, aphorisms as commendation of hard work, activism, and as a manifesto of practical ethics. Inspired by the mystical thoughts of Angelus Silesius, Jakob Böhme and Saint-Martin, Mickiewicz’s aphorisms are perceived as exceptionally ambiguous. Prus, however, projected his own literary and philosophical mindset onto the micro-texts of the Romantic poet and, in consequence, oversimplified their meaning. What he did is here called a projectional interpretation.

13

The Relation between the Spiritual and the Aesthetic in the Poetry of Daniel Pastirčák

71%

Andričík M.

Religious and Sacred Poetry: An International Quarterly of Religion, Culture and Education

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2013

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issue 3(3)

91-102

EN

The aim of the study is to present the poetry of Daniel Pastirčák, one of the most prominent spiritual poets in the contemporary Slovak literature. Through interpretation of his four book of verse, we attempt to name dominant features of his poetry. A thread of spiritual poetry can be seen since Old Slavonic literature, particularly St. Cyril’s foreword to his translation of the Gospels called Proglas. Since then, every period of literary history had active priests engaged in writing poetry, and a short survey of most important names is given in this study. We tackle general problems of writing spiritual poetry, especially the tension between its theological and poetic aspect. A good way to overcome this threatening imbalance is either the use of original imagery or particular human experience with faith as is shown in Pastirčák’s best poems. His philosophical and meditative poetry emphasizes the unity of the world, of man and nature, of earthly and divine. The speaker can see dualism in both: man and the world, combining it with the cyclical conception of time. He proves what is typical of good poetry and literature entirely: that they are able to point to spiritual values indirectly not only by their invocation. The Christian character of Pastirčák’s poetry is supported by his frequent references to the Bible, either direct quotations or paraphrases, or allusions. The diction of many of his poems, mainly in his first book of verse Tehilim, is biblical, too. We try to support our conclusions with quotations of particular poems or their extracts in English translation. The overall ambition of this study is the attempt to offer a relatively complex view upon Daniel Pastirčák as a poet, which, we hope, will contribute to the reception of spiritual poetry in Slovak literature.

14

„Widzieć boga w sposób niewidzialny” – pojęcie visio Dei u św. Augustyna

71%

Jasiewicz A.

Seminare. Poszukiwania naukowe

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2011

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vol. 30

235-243

EN

Augustine’s visions are one of the most influential accounts of mystical experience in the Western tradition, and a subject of persistent interest to Christians, philosophers and historians. This article explores Augustine’s account of his experience as set down in the Confessions, and explores his mysticism and visio Dei. Even so, if, broadly described, the characteristics of mysticism generally defined as being the possession of a most penetrating intellectual vision into things divine, and a love of God that was a consuming passion, then Augustine merits consideration.235-243

15

The Silesian Elitism - a Few Words about the Mysticism in the Architecture of Upper Silesia (by the Example of St Joseph Church in Zabrze)

71%

Kamińska Di Giannantonio G.

Anthropos?

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2019

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issue 28 Elitarne

36-48

EN

The article The Silesian Elitism - a Few Words about the Mysticism in the Architecture of Upper Silesia (by the Example of St Joseph Church in Zabrze) constitutes an attempt to find and to interpret the ideological meanings in architectures of Saint-Joseph’s church in silesian town Zabrze. The church was built in 1931 according to the project of Dominikus Böhm, a german expressionist architect. Nowadays, it is one of the most interesting modern sacral buildings in Poland. The author presents a theological sense of the architectural forms. She also underlines the importance of influence of the regional context in contemporary try to reinterpret the presented building.

16

The Misticism of the Self in the Philosophy of Plotinus

71%

Stróżyński M.

Filozofia Chrześcijańska

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2016

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vol. 13

97-120

PL

The subject of the article is analysis of mystical experience in Plotinus’ philosophy from the perspective of the experience of the self. The author point to two distinct levels of contemplation present in Plotinu: the noetic and the hypernoetic one. The first is an intellectual intuition of the true being, while the latter is a union with the One above being through unknowing. Hypernoetic experience is discusses in terms of an experience of the core of the human self, which is inseparably united to the One in such a way that the ultimate experience of the self is, at the same time, the experience of the One as indistinct from the self. Plotinus, however, does not interpret this experience as a testimony to the objective identity of the One and the soul, but in terms of a subjective state which is, in a way, contradictory to the metaphysical state of affairs. The One is distinct from the soul, but in the ultimate experience become indistinguishable from it. The mysticism of the self within philosophy brings about an inevitable tension which is overcome by Plotinus through the use of distinction between the experience of reality and reality in itself.

17

Silentiaires fin-de-siècle : émergence et épuisement d’un motif poétique

71%

Piantoni A.

Quêtes littéraires

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2017

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issue 7

93-104

EN

The parallel urge of introspection and meditation which comes with the evocation of silence acts as landmark for a whole current of fin de siecle literature. The symbolist era gives the impression that its actors were obsessed with silence. Symbolist poetry took possession of silence as a way to encapsulate the ineffability of feelings and the various states of mind it explored, leaning towards an aesthetical mysticism. Yet that tendency soon turned into a form of cliché that opened a path towards parody, silence becoming a stigma of the ideological shortcomings of symbolism in the eye of its detractors. The attempt to seize the silence led to a harsh confrontation with void

18

Kontemplacja a poznanie w filozofii Plotyna

71%

Stróżyński M.

Logos i Ethos

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2013

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issue 2(35)

259–295

EN

Plotinus’ mysticism is a controversial field of study. While some scholars see in it the essential aspect of his system, others consider it to be of little importance. Interpretations of the “mystical union” with the One also differ from monistic to theistic, and the debate seems to be far from an ultimate conclusions. This paper is an attempt to find a different approach to this problem, namely, by examining relationships between contemplation (which appears to be a more useful term than “mystical experience”) and knowledge in the system of Plotinus. It is suggested that the two main types of contemplation are “noetic” contemplation, which is a paradigm for knowledge and derives from Plato’s and Aristotle’s account of noesis, and “hypernoetic” contemplation which is a borderline phenomenon for ancient philosophy, because it is a state of beatifying unknowing. While noetic contemplation is more typical of Western philosophy, hypernoetic contemplation is a phenomenon similar to what Eastern mystical religions strive for. Even though Plotinus’ philosophy seems to incorporate an experience that is central to the Eastern thought, the author of the Enneads remains a profoundly Western thinker, trying to put the state of contemplative unknowing in the context of intellectual, rational pursuit of truth and happiness.

19

San Bernardo y el amor cortés

71%

Gilson É.

Studia Gilsoniana

|

2021

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vol. 10

|

issue 2

411-446

EN

The author discusses the problem of whether there is any interrelation between Cistercian mysticism, in St. Bernard of Clairveaux’s time, and courtly love. He concludes that cortly love and the Cistercian conception of mystical love are two independent products of the civilization of the twelfth century. They express the different surroundings in which they were respectively born; the one codifying life as led in a princely court, and the other expressing what men make of it in a Cistercian monastery. Undoubtedly the vocabulary of the one might be helped out with terms borrowed from the other, but since it is necessary to renounce the one of these loves before embracing the other it is not to be wondered at that no definite concept exists that is common to both. When Cistercian love would enter into profane literature it could do so only by driving out courtly love and taking its place. St. Bernard, in turn, may have largely contributed to the decadence of the courtly ideal, but never in him could it have found its inspiration.

20

Mystical Experience: Pathology, or Supernormality?

71%

Rosińska Z.

Eidos. A Journal for Philosophy of Culture

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2017

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vol. 1

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issue 1

29–38

EN

In the contemporary humanities there is still a problem with the understanding of the great texts of Western Mysticism – the common interpretations oscillate between taking the mysticism as the pathology or as the supernormality. Different researchers, including psychiatrists, psychologists, theologians and philosophers, are usually presenting theories that are either too narrow or not enough critical. In my paper I am analyzing some traditional theories of mystical experience and try to expand the discussion by taking the perspective of anthropologically-oriented philosophy of culture. The advantage of this approach is to take into consideration a broader context where any attempt at classifying the mystical experience as pathological is excluded. Therefore, it is possible to defend its originality and authenticity while using reasonable and critical methods.

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