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« Qu’est-ce que la Religion universelle ? » : étude sur une question posée par Baudelaire

100%
Szymański T.
Quêtes littéraires
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2013
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issue 3
76-84
EN
In “My heart laid bare” Baudelaire writes about the “Universal Religion” devised for “the alchemists of thought,” “a religion that comes from man, considered as a divine memento.” The idea, as we read in the text, was inspired by the writings of Chateaubriand, De Maistre and those of the “Alexandrians”. And indeed, the two former authors wrote explicitly about a „universal tradition” that finds its fulfillment in the Catholic religion. It does not matter if we recognize the “Alexandrians” as representatives of the Neoplatonic school, the Alexandrian Fathers of Church, or disciples of Hermetism, the very term implies a tradition of both syncretic and mystic character that resembles gnosis. Baudelaire’s “Universal Religion,” despite his Catholic convictions, cannot be associated with Catholicism. Based on a universal transmission of myths and symbols, it rather refers to eternal truths about man as well as to the divine source of all beings – also in the modern world, which puts God’s existence in doubt.
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L’idée de religion universelle des origines au XIXe siècle : entre philologie et herméneutique

99%
Szymański T.
Romanica Wratislaviensia
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2018
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vol. 65
127-141
EN
The aim of the article is to show the relationship between the classical conception of philology, the origins of hermeneutics and the evolution of the idea of universal religion from Antiquity to the 19th century. Just like in the context of the beginnings of Christianity philology contributed to create the Catholic understanding of this idea, in modern times, the development of philological methods contributed to the fragmentation of the idea in various fields: philosophical, esoteric, naturalistic or humanitarian. Hence, philology appears to be inseparable from hermeneutics and the history of religious ideas, and the latter, as inseparable from philology. In this context, the myth of the Babel Tower and its “confusion of tongues” may gain a new meaning.
3

Bridging the Gap Between Civilizations: Swami Vivekananda

99%
Juknevičius S.
Dialogue and Universalism
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2020
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issue 3
175-186
EN
The article analyses Swami Vivekananda’s views on differences between civilisations and how they can be overcome. It focuses on the role of religion in the process of the coming together of the civilisations of the East and West. Vivekananda treats various religions as a manifestation of one universal religion and considered the morality of the individual as the main criterion of religion. Depending on the moral requirements, Vivekananda distinguishes three basic religious steps. The simplest and most common form of religion is the fulfilment of the historically-formed religious moral requirements. Individuals with a higher need for improvement can practice meditation. People at the highest stage of moral evolution perceive their lives as a constant and tireless service to others. Vivekananda’s life and creative work is the theoretical and practical basis for these fundamental claims of universal religion.
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Madame de Staël et la « religion universelle »

85%
Szymański T.
Romanica Wratislaviensia
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2017
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vol. 64
145-157
EN
The object of the article is the idea of a universal religion formulated by Madame de Staël in her book De l’Allemagne in 1813. In order to grasp the meaning of this idea, we have to consider first the religious identity of the author, then sketch the philosophical and religious context in which the idea has developed, and present Madame de Staël’s worldview, inspired by Enlightenment phi­losophy and Protestant thought as well as mystical and esoteric sources popular among German philosophers of nature. In the broader context of the development of the idea of a universal religion, the work of the French pioneer of Romanticism, in which the idea, associated with the feeling of infinity, is conceived as a worship exercised by the whole universe having his temple in the human heart, occupies an important place at the intersection of the 18th and the 19th century.
5
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W POSZUKIWANIU RELIGII UNIWERSALNEJ: ZARYS METODOLOGICZNY I TEMATYCZNY

85%
Szymański T.
Colloquium Wydziału Nauk Humanistycznych i Społecznych AMW
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2015
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issue 4
255-272
EN
What are we talking about when we talk about universal religion? The purpose of this article is to present a preliminary methodological, typological and historical outline (focusing particularly on modern France modern France), which facilitates answering this question. If we accept the meaning given to religion by modernity (which defines it by a form of worship, doctrine, morality and community), we conclude that the idea of a universal religion, as having numerous historical variants, fulfills its criteria in various ways. At the same time, however, it transcends positive religions, and its critical-investigative attitude towards them are even the necessary conditions of possibility of its emergence. The idea of universal religion can remain at the level of purely intentional solution or project (as in the case of modern natural religion, which is the common denominator of all religions, based on the so-called Credo minimum), it can also although this is rare, adopt a specific social character (as in the case of cults created during the French Revolution). The idea of a universal religion can also be associated with one of the historical religions. In the Western world and its Judeo-Christian context, it would generally be Catholicism.
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Pierre Leroux et la religion de l’humanité : une conception post-séculière au XIXe siècle ?

85%
Szymański T.
Romanica Wratislaviensia
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2019
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vol. 66
25-41
EN
The aim of the article is to show, using the example of Pierre Leroux, that the extension of the post-secular perspective to Romanticism is not only possible, but even desirable. Leroux’s work contains in this context two fundamental aspects: first, a philosophical reflection on humanity, its true tradition and eternal life; secondly, a socio-political reflection on the necessity of establishing a civil religion. Some threads that are present in Leroux’s thought, referring to Joachimism, seem to make him closer to the views of contemporary post-secular and post-modern authors.
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Entre littérature, philosophie de l’histoire et histoire des religions : l’idée de religion universelle dans la première moitié du XIXe siècle sur l’exemple d’Edgar Quinet

71%
Szymański T.
Orbis Linguarum
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2018
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issue 50
349-360
EN
Between literature, philosophy of history and history of religions: the idea of universal religion in France in the first half of the 19th century on the example of Edgar Quinet In the first half of the 19th century in France, in the context of the new problems brought by this period, are developed various types of the idea of universal religion, among others its variation based on lay humanitarianism, whose representative is Edgar Quinet. The aim of the article is to show how Quinet formulates this idea at the intersection of three different fields: literature, philosophy of history and history of religion. The first one is used to give it form, the two others to interpret historical data and religious beliefs according to a millenarianist key. The universal religion of Quinet, which fits into a unitive worldview, is paradoxically a religion without religion, emanated from the ‘empty sky’.
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Le dictionnaire comme champ de lutte idéologique : les idées de religion naturelle et de religion universelle dans les dictionnaires du siècle des lumières (1764–1775)

71%
Szymański T.
Romanica Wratislaviensia
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2016
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vol. 63
79-95
EN
The article is a reflection on the dictionary as an ideological battleground illustrated with the example of thematic dictionaries or encyclopedias of the Age of Enlightenment. The perspective of the study is philosophical and religious, centred on the ideas of natural and universal religion as elements of conflicting worldviews. We will discuss the controversy surrounding the Philosophical Dictionary by Voltaire, who was attacked by Catholic clergymen such as Chaudon, Paulian, François or Nonnotte.
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Les cours parisiens d’Adam Mickiewicz et l’idée de religion universelle

71%
Szymański T.
Slavia Meridionalis
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2017
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vol. 17
EN
Adam Mickiewicz’s Paris lectures and the idea of universal religionThe first half of nineteenth century in France brings the development of several currents of thought that are trying to find a solution to the problems affecting society in this period (pauperisation, crisis of traditional values, oppressed nations). Catholic traditionalists, Illuminati, utopian socialists and humanitarians often formulate the idea of a universal religion, derived from a primal revelation and evolving through the ages, or the idea of a new religion of the future. The aim of the article is to situate in that wider context Mickiewicz’s Paris Lectures and the convictions of the Polish poet on Slavic religion and Messianism. The text is divided into two parts, corresponding to the key aspects of the topic: the first part talks about the search for a revelation preceding the Judeo-Christian revelation, and the second one concerns the announcement of a new revelation, which completes and fulfills the former one. Prelekcje paryskie Adama Mickiewicza i idea religii uniwersalnejPierwsza połowa XIX wieku przynosi we Francji rozwój wielu nurtów usiłujących znaleźć rozwiązanie problemów trawiących społeczeństwo w tym okresie (pauperyzacja, kryzys tradycyjnych wartości, ucisk ludów europejskich). Katoliccy tradycjonaliści, iluminiści, socjaliści utopijni i humanitaryści często formułują ideę uniwersalnej religii, wywodzącej się z pierwotnego objawienia i rozwijającej się w procesie dziejowym, lub też ideę nowej religii przyszłości. Celem artykułu jest usytuowanie w tym kontekście prelekcji paryskich Adama Mickiewicza oraz poglądów polskiego wieszcza na temat religii Słowian i mesjanizmu. Tekst podzielony jest na dwie części, odpowiadające dwóm kluczowych aspektom zagadnienia: pierwsza część mówi o szukaniu objawienia poprzedzającego objawienie judeochrześcijańskie, druga zaś dotyczy zapowiedzi nowego objawienia, stanowiącego dopełnienie tego ostatniego.
10
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« Chaque esprit est maçon » : l’Art Royal et l’idée de religion universelle dans la littérature française du XIXe siècle

57%
Szymański T.
Acta Universitatis Lodziensis. Folia Litteraria Romanica
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2018
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issue 13
19-31
PL
Wolnomularska Sztuka królewska, łącząca naukę i filozofię z poszukiwaniem duchowym i moralnym doskonaleniem, promieniuje na cały XIX wiek, który jest spadkobiercą zarówno racjonalistycznej myśli oświeceniowej jak i XVIII-wiecznego iluminizmu. Jedną zaś z kluczowych dla wolnomularstwa idei jest „religia co do której wszyscy są zgodni”, o której mówią Konstytucje Andersona. Idea religii uniwersalnej, już to odwołująca się do pierwotnego objawienia już to przyjmująca postać religii naturalnej, posiada liczne odmiany w XIX wieku, które kształtują się w zetknięciu z literaturą romantyczną (Pani de Staël), utopiami społecznymi (saint-simonizm) czy humanitaryzmem (Pierre Leroux). Artykuł ma na celu przedstawienie roli odegranej w tym procesie przez wolnomularzy oraz oddźwięku jaki ich twórczość znalazła w refleksji innych autorów na temat religii.
EN
Masonic Royal Art, combining science and philosophy with spiritual research and moral improvement, radiates throughout the whole 19th century, which is the successor of both rationalist Enlightenment thought and 18th century illuminism. One of the key ideas of Freemasonry is the “Religion in which all Men agree” mentioned in Anderson’s Constitutions. The idea of a universal religion, referring to a primal revelation or taking the form of natural religion, has numerous variations in the 19th century, formed in contact with romantic literature (Madame de Staël), social utopias (Saint-Simonianism) or humanitarianism (Pierre Leroux). The aim of the article is to show the role played in this process by Freemasons and the influence they have exerted on other authors reflection on religion.
11
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Dharma and religion in Tagore’s views

50%
Milewska I.
ARGUMENT: Biannual Philosophical Journal
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2014
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vol. 4
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issue 1
81-88
EN
Rabindranath Tagore (1861–1941), one of the greatest contemporary Indian thinkers, discussed the problem of religion and faith on the ground of global pluralism and religious diversity. He presented his views in numerous poetical works (including Gitanjali, a collection of Song offerings translated into English, for which he was awarded with the Noble Prize in literature in 1913), but he also delivered many speeches, mostly addressed to the Western audience (e.g. The religion of Man). In his writing, Tagore often uses the terms “religion” and dharma interchangeably. This article focuses on both key terms and on the question whether they may be seen as equivalent according to him. Does he really equalize both terms? or, How was his understanding of “religion” and dharma influenced by his cultural background? The article opens with the analyse of the dictionary definitions of both key terms. Next, at the basis of dictionary explanation the main question is raised: whether “religion” and dharma could be treated as equivalents in their whole range of meanings or should their understanding be limited to a chosen definition or definitions? In the following section, Tagore’s concept of the so called “Man the Eternal” and “Divinity in Man” is briefly described. Final comments include some remarks on both terms explained in the light of Tagore’s view on comparative methodology. He claims that “religion” and dharma are close in meaning, since they both stand for the rational description of the individual experience of divinity. Therefore, they may ultimately lead to the common end, regardless their different cultural roots and various circumstances in which both concepts developed. Tagore argues for freedom as the preliminary condition for understanding of the phenomenon of transcendence of human nature towards the experience of divinity. He understands freedom as perfect harmony realized in this world but not merely through our response to it in knowing but in being. Only when such an approach is accepted the experience of “Man the Eternal” can be achieved. In this respect all human beings may meet, regardless they come from Western or Eastern culture. Such an exposition of the core of religious experience allows us to use the terms of “religion” and dharma interchangeably, and thus contribute to the comparative methodology in religious studies.
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