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1

Przydatność dalekowschodnich koncepcji filozofii bezpieczeństwa dla funkcjonowania służb mundurowych

100%
Korzeniowski L. F., Piwowarski J.
Zeszyt Naukowy Apeiron
|
2011
|
issue 6
83–101
EN
Article shows the specificity of the Far East ideas of risk prevention, maintenance, recovery and improvement of security. The authors focus mainly on the Japanese concept. The processes of globalization and intercultural exchange give at the whole humanity’s disposal various traditions. They can also be used from the viewpoint of securitology. A very important thing is to explain, why the historical “museum of ideas” does not includes the samurai tradition. Instead, it continuously transforms in the history of Japan, and currently even in the modern history of the majority of cultural ranges. The other thing is the explanation of the phenomenon of particularly high interest in Japanese security philosophy concept concerning, which is taking place in Poland (and other countries of the former Warsaw Pact). This popularity was aroused in the 70’s by huge interest in Budō – the Far Eastern martial arts – which took place in the Middle East Europe. They were extremely attractive element for societies immersed in the grim reality of totalitarian communist regimes. This element combines safety philosophy and spirituality. This article shows how and to what extent the old Japanese tradition, which has survived to the present time. Also there are discussed the historical components of the code of ethics – Bushidō, such as the Seven Virtues of Bushidō or the Confucian Four Beginnings. Finally, there are shown Japanese solidarity and patriotism of self-sacrifice (jikogisei) to the homeland, from the perspective of contemporary history (Meiji period) and present day (Fukushima).
2

Max Scheler—Bernhard Waldenfels. Two Phenomenological Conceptions of Suffering

63%
Czerniak S.
Dialogue and Universalism
|
2018
|
issue 4
53-73
EN
This comparative study of Max Scheler’s and Bernhard Waldenfels’ conceptions shows how they differ in their philosophical assumptions. Whereas Scheler’s strove to define the essence of suffering, which he saw in the objective situation of being a victim (sacrificing the inferior for the superior good), Waldenfels emphasized the intentional aspect of suffering and its connections to activity (suffering was to be the necessary and passive “other side” of activity). In this context Waldenfels introduced the distinction between suffering as a) that what happens to us, and b) that what we subjectively feel as “brutally” imposed upon us, ignoring all eidetic questions related to suffering as well as the metaphysical threads which Scheler addressed. The author runs a detailed and critical analysis of Scheler’s position, to which he voices multiple objections, and concludes that it coincides conceptually with the axiological conception of tragedy he propounded in his work On the Tragic. In the section on Waldenfels the author reviews the polemical arguments against his views voiced by several contemporary German philosophers.
3

Три смерти Андрея Болконского (Война и мир Льва Толстого) в мифо-ритуальном контексте

63%
Poltavec E.
Slavica Wratislaviensia
|
2018
|
vol. 167
205-213
EN
Three deaths of Andrey Bolkonsky(War and Peace by Leo Tolstoy) in the context of myth and ritual The article deals with Leo Tolstoy’s War and Peace and the character of Andrey Bolkonsky explored in the background of self-sacrifice, potlatch and other rituals and in the aspect of certain archaic peace-making rituals (walking along the boundary-strip). Bolkonsky’s death may be regarded as the great religious feat.
UK
Три смертi Андрiя Болконського(Вiйна i мир Льва Толстого) у контексті міфу і ритуалу Стаття присвячена Вiйнi i миру Льва Толстого, Андрiю Болконському, чия постать до-слiджується на тлi ритуалiв самопожертви, потлача та iнших i в аспектi архаїчного миро­творчого ритуалу (обмiжкове ходiння). Смерть Болконського може трактоватися як визнач­ний релiгiйний подвиг.
4
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Odwieczne znaczenie Człowieczeństwa Jezusa

63%
Góźdź K.
Studia Nauk Teologicznych PAN
|
2006
|
issue 1
23-38
EN
The article touches upon an extremely important and at the same time difficult subject of authentication of the fact of Incarnation in contemporary theology and anthropology. Systematic reflection is transferred to the practical side of Christian life. This specific feature of Karl Rahner's theology permeates the fundamental Christian relationship, the relationship between the divine and earthly worlds at the level of personal union of both natures in Jesus Christ. The event of the Incarnation makes visible the role of the humanity of Christ in the work of redemption. It expresses the radical gift of man to God who communicates with himself. Today's man achieves his fulfilment (redemption) through his transcendence towards God, which has reached its absolute dimension in Jesus Christ. Man's exit as a transcendent being towards God is not self-redemption, but is accomplished by the power of God who communicates with man and thus becomes his Saviour. Rahner therefore rightly observes that the meaning of the humanity of Jesus lies in the fact that God redeems man through God-Human, that is to say, as the Roman school taught, redemption is accomplished “in Man”.
PL
Artykuł porusza niezwykle ważny i jednocześnie trudny temat uwierzytelniania faktu Wcielenia we współczesnej teologii i antropologii. Systematyczna refleksja zostaje przeniesiona na praktyczną stronę życia chrześcijańskiego. Ta specyficzna cecha teologii Karla Rahnera przenika fundamentalną relację chrześcijańską, relację między światem boskim i ziemskim na poziomie osobowego zjednoczenia obu natur w Jezusie Chrystusie. Wydarzenie Wcielenia uwidacznia rolę człowieczeństwa Chrystusa w dziele odkupienia. Wyraża ono radykalny dar człowieka dla Boga, który komunikuje się z samym sobą. Dzisiejszy człowiek uzyskuje swoje spełnienie (odkupienie) dzięki swej transcendencji w kierunku Boga, która osiągnęła swój absolutny wymiar w Jezusie Chrystusie. Wyjście człowieka jako istoty transcendentalnej w kierunku Boga nie jest samoodkupieniem, ale dokonuje się mocą Boga, który komunikuje się z człowiekiem i w ten sposób staje się jego Zbawicielem. Rahner słusznie zauważa zatem, że znaczenie człowieczeństwa Jezusa polega na tym, że Bóg dokonuje odkupienia człowieka przez Boga-Człowieka, to znaczy, jak nauczała szkoła rzymska, odkupienie dokonuje się „w Człowieku”.
5
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Wyzwania moralne duchowości Najświętszego Serca Jezusowego

51%
Derdziuk A.
Sympozjum
|
2020
|
vol. 1(38)
81-96
PL
Każdy kult chrześcijański posiada wymiar liturgiczny i egzystencjalny. Kult Najświętszego Serca Jezusowego także znacząco wpływa na postępowanie moralne człowieka. Oddawanie czci Bożemu Sercu prowadzi do poznania i naśladowania postawy moralnej Jezusa Chrystusa. Do najbardziej charakterystycznych elementów tej postawy należą: poświęcenie się i wynagrodzenie Sercu Jezusa oraz kontemplacyjna adoracja. Naśladując Jezusa Chrystusa, człowiek odnajduje w Nim nie tylko ideał i wzór cnót teologalnych i moralnych, ale też źródło i zachętę do ich realizacji.
EN
Every Christian cult has liturgical and existential dimension. Cult of the Sacred Heart of Jesus significantly affects one’s moral conduct. Honoring Sacred Heart leads to knowing and following the moral attitude of Jesus Christ. Among the most characteristic elements of such attitude are for example self-sacrifice and reparation to the Sacred Heart of Jesus and contemplative adoration. Following Jesus Christ human being finds in Him not only the ideal and model of theological and moral virtues but also source and encouragement to its fulfillment.
6
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Stereotyp Słoweńca „ofiary” w przekładzie powieści Vlada Žabota "Wilcze noce"

45%
Gruda M.
Przekłady Literatur Słowiańskich
|
2013
|
vol. 4
|
issue 1
154-181
SL
Prevod romana "Wilcze noce" Vlada Žabota je izvir znanja o slovenskem značaju in stereotipih, zlasti heterostereotipih, oblikovanih pod vplivom slovenske kulturne raznolikosti, zgodovinskih dogodkov in družbeno-političnega položaja Slovenije. Karakterološka slovenska neenotnost je očitna tudi v jeziku prevoda, na njegovi semiotično-semantični ravni. Prevod omogoča poljskemu sekundarnemu sprejemniku spoznati stereotip Slovenca kot osebo, ki si prizadeva za samouničitev s potjo ritualnega trpljenja in na ta način z vplivanjem na Drugega z različnimi obredi vsakdanjega življenja, skupnega nasilja in samožrtvovanja. Besedilo prevoda, ki je nastalo 14 let po izidu izvirnika v Sloveniji je oblika obračuna s spremembo predstave Slovenca v poljski in slovenski zavesti.
EN
The novel "Wilcze noce" of Vlado Žabot is the source of knowledge about the Slovene character and stereotype including heterosterotype, formed under the influence of the cultural diversity of Slovenia, its historical and socio-political events. This unevenness of character is plain in the language of translation, in the semiotic and semantic structure. The polish reader can because of the translation of the novel Wilcze noce, come to know the stereotypical of Slovene as a person with strong self-destructive tendencies realized by the means of the ritual suffering at the same time influencing the ‘Other’ in the form of daily life rituals, group violence and self-sacrifice. The text of the translation was shaped 14 years after the first original Slovene edition and is a form of coming to terms with a change of the image of the Slovene in Polish and Slovene mentality.
7
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Upokorzony i uwielbiony Chrystus (Flp 2, 6-11)

38%
Witkowski S.
Ruch Biblijny i Liturgiczny
|
2008
|
vol. 61
|
issue 1
EN
Ph 2, 6-11 in a poetic way describes the paradoxical way of Jesus Christ. Being equal with God, He entered human history with no privileges and identified Himself with every human being. Of His own free will, He experienced complete insignificance. He subordinated himself to man. He survived extreme humiliation. God confirmed His way by raising Him above all and bestowing upon him the dignity of Kyrios, to whom all creation pay homage. This hymn is perfect paranesis. It encourages Christians to follow the way marked by Christ and to resign voluntarily from the battle for personal reputation, laws and merits. It proposes persistence, self-sacrifice and renunciation. To ascend highly one must descend.
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