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THE GOD OF CONTEMPORARY POETS (Bóg wspólczesnych poetów)

100%
Oszajca W.
Konteksty - Polska Sztuka Ludowa
|
2009
|
vol. 63
|
issue 3(286)
11-18
EN
Theodor Adorno asked whether lyrical poetry is at all possible after Auschwitz. The consequences of the Second World War disturb both the philosopher and the priest. In what way can we justify our existence? The author seeks a solution among poets writing about the encounter of man and God: T. Rózewicz, D. H. Lawrence, Z. Herbert, E. Lasker-Schüler, J. Seifert, and Cz. Miłosz.
2

Leszek Kolakowski and His Thinking on Religion

80%
Kloczowski J. A.
Przegląd Filozoficzno-Literacki
|
2007
|
vol. 6
|
issue 3-4(18)
87-95
EN
The author tries to make explicit the most important themes in Leszek Kolakowski's book 'The Presence of Myth' in order to understand his view on religion. The cognitive value of the book, according to the paper's author, is twofold. On the one hand, the book is a result of genuine work in thinking that allowed Kolakowski, previously a Marxist thinker, and then a critical rationalist, to radically change his position in regards of interpreting and understanding religion. On the other hand, it is an original attempt to justify a non-reductive understanding of religion. Though Kolakowski refrains from tackling the question of the existence of 'Unconditioned Reality', being convinced that such an attempt is intellectually futile, nonetheless he gives serious arguments for the durability of the human need for finding a place in the world by seeking the answer about the meaning of human life.
3

JOSE LASHERAS HELLIN'S INTERPRETATION OF FRANCISCO SUAREZ'S VIEWS

80%
Leszczyna D.
Studies in Logic, Grammar and Rhetoric
|
2009
|
issue 15(28)
39-46
EN
The article is an attempt to reveal and present the interpretation of Suarez's philosophy suggested by Hellin, specifically Suarez's metaphysics. The author focuses mainly on the characteristics and presentation of the attributes of created and uncreated being. According to Hellín, Suarez's fundamental thesis is based on the statement that God is existence through a being, whereas the creature owes its permanence in existence and action to the so-called dynamic participation. The metaphysical essence of the creature, after Hellín, consists neither in a real composition of a being and existence, his finiteness, nor the predicative interrelation called mensurae et mensurati, but it is based on a radical relationship, also called dynamic participation or casual participation.
4

'Aion'. Eternity in Theology of Heraclitus of Ephesus

80%
Wrotkowski W.
Przegląd Filozoficzny. Nowa Seria
|
2007
|
vol. 16
|
issue 1(61)
21-32
EN
This article presents author's modest attempt to establish the Heraclitean meaning of the word 'aion' in the fragment B52 (Diels-Kranz). In his view the very starting-point presupposes a meticulous, unbiased analysis of relevant aphorisms of the Ephesian sage, and of the corresponding testimonies. A synoptic scrutiny indicates that Heraclitus hold a clear and original view on the eternity. The god of his philosophy - identified with one and common world - is eternal not only in his 'material' aspect as 'pur aeizoon' ('an ever-living fire', B30), but also in his 'rational' aspect as 'Logos eon aei' ('Logos existing always', B1). These assumptions lead him to employ a name for God which was destined to make a memorable career: 'Aion' ('He Who Always Is').
5

Personality and anonymity in a 'parable' about the Roman pavement

80%
Nieukerken v. A.
Teksty Drugie (Second Texts)
|
2006
|
issue 5(101)
136-148
EN
The article attempts to show the relationship between the 'visible' surface of the world and the Divine according to Cyprian-Kamil Norwid's interpretation of Christian belief. This relationship is represented against the background of imperial Rome in the second century AD. When one looks at the colourful bustle of the Pagan capital from a Christian point of view, it becomes clear that its bright surface contains an added dimension that reveals itself in the dark (nightscapes) and depth (the catacombs). Thanks to this insight we understand that being is sacred in itself - the Divine is apparent 'here and now' on the pavement of Rome. We (the author and the reader) discover (establish) certain tangible and bodily 'configurations': the 'rock'-motive, 'three' Christians who are persecuted for their refusal to participate in a 'feast of the Emperor', the young anonymous hero who unconsciously becomes a martyr for his belief in an essential humanity of the Divine (and vice-versa - the idea of God-man). Reality appears to us as the realm in which the holy and the profane, immanence and transcendence, time and eternity are intertwined. However, it should not be overlooked that 'Quidam' is a highly ironical poem. From an existential point of view, the author identifies himself with the anonymous 'Son of Alexander' ('Quidam', 'Everyman'), whose title character, in his quest for ultimate truth, arrives at acting like a Christian without being aware of his 'imitating Christ'. His 'sacrificial' identity with the example of God-man is suggested by the 'second' Quidam, the 'Gardener', to whom the truth of Christianity had been previously revealed. The gardener is the 'ideological' mouth-piece of the author - he lacks a psychological 'depth'. The tension between the existential authenticity of a man in search of a not-yet consciously achievable fulfilment (the sacrificial death of Alexander's son is, as a matter of fact, a form of fulfilment) and the truth as a result of simply accepting the dogma constitutes the essential features of the world of Norwid's poetry - its meaning is not self-evident, but must be brought into the open by intellectual effort. God's revelation is put into perspective by individual man.
6

Religia i ateizm w filozofii średniowiecznej

80%
Szocik K.
Studia Philosophiae Christianae
|
2010
|
vol. 46
|
issue 2
208-218
EN
Medieval Philosophy was shaped by Christian doctrine. The convictions of the existence of God and its influence on the world were not challenged. Atheism, understood as a philosophical vision of the world which denies a possibility of the existence of Christian God i.e. personal and transcendent being, appeared in the Modern Age. However we can indicate at least two thinkers whose systems were in conflict with Christian thought. David of Dinant and Amalric of Bene preached pantheistic views, identifying God with the fullness of reality. Thus they anticipated the modern, initiated by Spinoza, return to the Stoic philosophy of pantheism.
7

REVITALIZÁCIA DUCHOVNÝCH HODNÔT V OBDOBÍ MOROVEJ EPIDÉMIE: PÍSEŇ O MOROVÝM NAKAŽENÍ (1759)

80%
Blažencová Ľ.
Slavica Slovaca
|
2021
|
vol. 56
|
issue 3
378 - 389
EN
The study focuses on the issue of revitalizing values that are coming to the fore in times of crisis in society during the difficult times accompanied by the plague epidemic. The focus of the research is The Song of the Plague Infection, which was printed in Trnava in 1759 and it is about the plague epidemic in the town of Místek in Moravia in 1710. It describes the situation of death and the crisis of spiritual values. The plague is seen as God’s punishment for the sins of the people. In this borderline near-death situation, people turn to Saint Rochus, the protector against the plague, for help. At the core of the song is a description of his pious life and acts of mercy, where the song appeals for a change in people’s behaviour. The song draws attention to the changes in spiritual values, in the intent of the Baroque period that should guide man on the path of faith.
8

If Someone Does Not Believe In God...Reading Kolakowski

80%
Eilstein H.
Przegląd Filozoficzno-Literacki
|
2007
|
vol. 6
|
issue 3-4(18)
55-85
EN
The paper is an abridged version of the book under the same title and of a chapter of the book 'Homo sapiens i wartosci' (Homo Sapiens and Values). The authoress accepts a naturalistic position, called also 'metaphysical physicalism', and raises objections against Leszek Kolakowski's views expressed in his book 'Religion. If There Is no God...' concerning religion in its existential and moral dimension.
9

Koncepcja Boga w filozofii Jerzego Perzanowskiego

80%
Rygalski A.
Kwartalnik Filozoficzny
|
2011
|
vol. 39
|
issue 4
117 - 132
EN
The article is an attempt to present the overall consideration on God, which is, in a sense, the core of Jerzy Perzanowski's philosophical theory. Although a number of issues are considered, the most attention is paid to Perzanowski's critical analysis of some well-known ontological arguments and to the presentation of his own version of the argument.
10
Content available remote

Argumenty filozoficzne za koncepcją uniwersalizmu zbawienia w ujęciu Thomasa Talbotta

80%
Dalke J.
Filo-Sofija
|
2010
|
vol. 10
|
issue 1(10)
107-122
EN
This paper presents philosophical arguments for the idea of universal salvation proposed by Thomas Talbott. He argues that in the afterlife everyone will be finally reconciled to God, because the existence of hell, understood as state of endless suffering, is logically inconsistent with God’s love and omnipotence. Nonetheless, the critical analysis of Talbott’s reasoning doesn’t show that his universalism is sufficiently justifiable position. Although the emptiness of hell is logically possible, Talbott’s argumentation requires accepting more assumptions and resolving additional difficulties.
11

Philosophical Consequences of the Principle of Causality

80%
Lemanska A.
Przegląd Filozoficzny. Nowa Seria
|
2007
|
vol. 16
|
issue 3(63)
155-163
EN
The principle claiming that nothing occurs without a cause expresses a universal human desire to give causes the role of an order generating factor that makes the world comprehensible and susceptible to explanation. Another epistemic consequence of that approach is the possibility to reconstruct past events and forecast the future by arranging successive facts in causal chains. There is also an ontological consequence. Causality entails the thesis of the necessity of the existence of a self-supporting being which exists entirely due to its own nature. In a different text the authoress tried to show that this being is identical with God.
12

Filozofia Leibniza i panteizm

80%
Spryszak P.
Kwartalnik Filozoficzny
|
2013
|
vol. 41
|
issue 1
61 - 75
EN
In this paper I briefly examine the idea that a certain moderate version of pantheism (hence, strictly speaking, of panentheism) can be both formulated and maintained within Leibniz’s mature philosophical system. I argue that this pan(en)theistic programme fails, however, because it violates his non-negotiable principles concerning God, creation, and created substances.
13

A NOTE ON THEOLOGICAL FATALISM

80%
Blum A.
Organon F. medzinárodný časopis pre analytickú filozofiu
|
2007
|
vol. 14
|
issue 2
143-147
EN
We contend that a very seductive argument for theological fatalism fails. In the course of our discussion we point out that theological fatalism is incompatible with the existence of a being who is omnipotent, omniscient and infallible. We suggest that 'possible' formalized as '0' is to be understood as 'can or could have been' and not simply as 'can'. The argument we discuss conflates the two. We end by rounding out, hope-fully, some left over corners of serious concern to the theist.
14
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Religijność bez Boga i wiary. Z inspiracji Jerzego Grotowskiego

80%
Sobota D.
Filo-Sofija
|
2012
|
vol. 12
|
issue 3(18)
243-262
EN
The purpose of this article is to present a certain idea of religiousness. It could be called religiousness without God and without faith. I found its premises in the work of the Polish theatre reformer Jerzy Grotowski. He was neither a prophet nor the founder of the religion; primarily, he was a man of theatre. But for him, in the age of “God’s death” the theatre was a substitute of religion and religious experience. He understood his “poor theatre” as a search for sense of life, an authentic life and the world’s salvation. At various stages of his artistic way, which I present in the first unit of this article, he tried to reach to deeper dimensions of reality. In the end, he went far beyond the theatre. In the second unit, I show the features of religiousness without God and faith. In this religiousness, God exists and does not exists, he is a question, or doubtfulness. The Faith is a physical action, instead of seriousness, we have irony, grotesque, buffo.
15

A CLOSE OR DISTANT GOD - BETWEEN RELIGION AND PHILOSOPHY

80%
Mech K.
Kwartalnik Filozoficzny
|
2007
|
vol. 35
|
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.
16

The Idea of God in Sartre's Philosophy

80%
Krol R.
Przegląd Filozoficzny. Nowa Seria
|
2005
|
vol. 14
|
issue 4(56)
199-211
EN
Pointing to the difference between 'en-soi' and 'pour-soi' the author holds that although Sartre was a staunch atheist in all he has written, he was also a consistent anti-materialist. For Sartre we are material only insofar as we have to exist as a physical 'en-soi'. Other than that we have a moral and intellectual obligation to identify with 'pour-soi'. By adopting this distinction Sartre can retain his conception of human condition as undetermined and contingent. If he chose the materialist position, he would have to admit that we are fully determined by biological instincts and all efforts to establish human responsibility and 'l'engagement' would be doomed to failure. At the same time, however, Sartre passes by an opportunity to offer the human being a guidance for the transition from 'en-soi' to 'en-so', leaving this process basically in the hands of weak and frail individuals. This may be required by his conception of human responsibility, but irrespective of its motivation, his conception leaves man confused and disoriented. We are not prepared to live in a world without God, a world that is, in the author's own words 'like a piece of dead wood, or a dried bone or an empty shell'.
17

Between Eternity and Time

80%
Sikora A.
Przegląd Filozoficzno-Literacki
|
2007
|
vol. 6
|
issue 3-4(18)
313-331
EN
Adam Mickiewicz sometimes tried to resolve the opposition between eternity and time by eliminating one of them. He was arguing then that the time was apparent and had no ontological ground, and its only source was a volatile world of human experience. More often however, he tried to make both sides of the oppositions compatible. He treated then time as a necessary link between two poles of eternity. This way, historical vicissitudes have been written into history of the Absolute as a valid step on Its way to the complete satisfaction. Quite another problem is that this idea of 'great compatibility' has remained only an extended suggestion. This is even more obvious considering that the poet at times thought that neither the human nature, nor the Creator's nature, is for themselves - both for the human being and God - completely transparent.
18

Boska obecność i działanie w perspektywie patrystycznej i filozofii procesu

80%
Obolevitch T.
Kwartalnik Filozoficzny
|
2012
|
vol. 40
|
issue 4
109 - 125
EN
This paper considers the issue of God’s presence and action in the world from two philosophical and theological perspectives: the thought of the Eastern Church Fathers (from the fourth to the sixth century) and process philosophy and theology (the twentieth century). The first section is devoted to the patristic distinction between divine acts and essence. The second part compares patristic ideas with the theory of Whitehead and his contemporary partisans. The Eastern Church Fathers as well as process philosophers developed the concept of panentheism, which makes it possible to explain both the immanent presence God in the world and His transcendental character.
19

THE 'ONTOLOGICAL ARGUMENT' AND RATIONALISM

80%
Czerniawski J.
Kwartalnik Filozoficzny
|
2007
|
vol. 35
|
issue 3
97-100
EN
In the light of Kant's critique, the so-called 'ontological argument', purporting to prove God's existence out of the notion of Him, must of necessity contain a 'petitio principii'. This is true not only of Anselm's original argument and Leibniz's improved version of it, but also of its contemporary formalized versions. Apart from the weak points of the original argument, they usually contain some faults of their own. On the other hand, their inevitable failures undermine the authority of reason. Thus, it seems advisable to give up such futile attempts.
20

roblem wiedzy apriorycznej w świetle teorii partycypacji bytu

80%
Szopa R.
Kwartalnik Filozoficzny
|
2014
|
vol. 42
|
issue 2
63-90
EN
The medieval understanding of the a priori differed from that of Kant, for whom it meant knowledge prior to experience. Before Kant a priori knowledge was about causes and a posteriori knowledge about results. In this understanding necessity is a very important feature of the a priori. Both the a priori and the a posteriori begin from sensual cognition. But because a priori knowledge has the feature of necessity, it allows us achieve necessary results. Due to this, God as a logical result of causal cognition of the world is a necessary result of cognition. The theory of participation in turn tells us what is the source of the necessity of a priori knowledge: the world does not exist by itself but needs God, who sustains it in existence. According to Thomistic philosophy the world enables human reason to find traces of the Creator. Human reason was created by God to discover His existence, and according to St. Thomas Aquinas this is the principal aim of the created world.
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