Search results - CEJSH

1

Obraz Boga w przekazie Czwartej Księgi Machabejskiej

100%

Baran G. M.

The Biblical Annals

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2016

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vol. 6

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issue 3

419-457

EN

The Fourth Book of Maccabees (4 Macc.) ‒ although being a philosophical and rhetorical work that mainly deals with the issue of overcoming passion by means of „pious reason” ‒ contains a number of references to God which have naturally been woven into the corpus of this work. All these references allow one to draw up an image of God present in the mind of the author of 4Macc. It is evident from the analyses, that although 4 Macc. is imbued with the spirit of Greek (Hellenistic) philosophy and literature, the image of God sketched by the author of 4 Macc. is firmly rooted in the Old Testament’s theological tradition. Even the concept of pro,noia, taken directly from Greek philosophy, in 4 Macc. has a close relationship with theology of the Old Testament. This leads to the conclusion that the author of 4 Macc. ‒ in spite of his rooting in the Hellenistic culture ‒ was a pious Jew who, through his work, wanted to strengthen the faith of his brethren.

2

“I think that poets and, more broadly, all artists have some certain cognitive impatience in them”

94%

Król K., Kandziora J.

Czytanie Literatury. Łódzkie Studia Literaturoznawcze

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2020

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issue 9

357-366

EN

The interview covers the subject of Stanisław Barańczak and his works. Pondering on the way the poet pictures the existence of God in his poems is an important part of the text. Another crucial subject is the way Barańczak deals with his illness and portrays it in his poetic works. In the interview Jerzy Kandziora – an exquisite reasercher of the poetry written by Barańczak and Jerzy Ficowski − mentions his private relationship with both Barańczak and his wife.

3

Affective Knowledge of God

94%

Moskal P.

Forum Philosophicum

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2009

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vol. 14

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issue 2

277-284

EN

Affective knowledge of God is a kind of knowledge which follows human affectivity. This knowledge takes place on two levels: the level of the natural inclination of man towards God and the level of the religious bias of man towards God. What is the nature of affective knowledge of God? It seems there are three problems in question. First of all, as there is a natural inclination towards God in man, one will be restless unless one recognizes or finds God. Secondly, one who loves God has a new deeper knowledge of the divine things through connaturality and inclination. Thirdly, as the result of one's encounter with God and of uniting with Him, man experiences certain subjective states which cannot be expressed by words.

4

Religion of the Father? Judaism, Anti-Judaism, and the Family Romance

94%

Bielik-Robson A.

Romanica Silesiana

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2017

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vol. 12

EN

One of the most common clichés of our culture defines Judaism as the “religion of the Father.” For some this is just a neutral description referring to the fatherly aspect of the JewishGod; for others this is the very epitome of the patriarchal prejudice which privileges the masculine Father Figure at the expense of everything maternal. In my essay, however, I would like to challenge this staple association, by pointing to the simple fact that Jews themselves very rarely – if ever – describe their religion in openly patriarchal terms. In fact, when described in psychoanalytic terms, the role of the Father is here merely transitory: he is to inaugurate a series of subsequent detachments, starting from the disintegration of the first bonds of love (to maternal body and, more generally, to the body of nature) and ending with the complete neutralisation of the “family romance.” The Father Figure, therefore, is called upon only to counteract the power of the primordial “attachments” and initiate a process of separation which will allow the subject to establish himself as a free and mature moral agent, truly “born” into the world.

5

Proslogion 6: …sentire non nisi cognoscere aut non nisi ad cognoscendum est…

94%

Otisk M.

Filosofický časopis (Philosophical Journal)

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2017

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vol. 65

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issue Special Issue 2

11-28

EN

This paper aims to analyse and evaluate the character and role of sense perception in the works of Anselm of Canterbury written during the relatively short period of the 1070s and 1080s, namely the Monologion, the Proslogion (including the responses to the objections raised by monk Gaunilo), and De veritate. First, attention is devoted to sense perception in God – whether God possesses this kind of knowledge and whether God can be said to have sensually perceivable characteristics. The subsequent parts examine sense perception in the context of human knowledge on two levels: 1. human sensory knowledge and its role in understanding God (i.e., whether the senses are useful in any way in the struggle to find God) and 2. sensory knowledge and its truthfulness (including sensory illusions). Lastly, an attempt is made to explain why Anselm paid such little attention to sensory perception, even though it seems, according to the analysed texts, that the senses played an important and irreplaceable role in his noetic endeavour.

6

Co jest stawką w zakładzie Pascala?

94%

Wiertlewska M.

Poznańskie Studia Teologiczne

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2010

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issue 24

359-380

EN

The author draws on several literary and philosophical approaches to bring out some of the themes embedded in Pascal’s wager, such as: the world as an arena of one’s confrontation with one’s vision of oneself; the notions of ‘here’ and ‘there’ in relation to the intuition of the immortality of the individual human soul; God as an answer to human longing for a Witness; belief in God as ultimate concern for human life; the transnatural destiny of the human person. These existential insights are complemented by the analytical considerations and criticism of Pascal’s wager put forward by Richard Swinbume in his book Faith and Reason (2005). Swinburne’s inquiry pivots around the problem of a person’s responsibility for the beliefs he/she holds and what it means to be rational. The purpose of the article is to actualize the question: What is the stake in Pascal’s wager?

7

Démiúrgos a jeho role v Platónově dialogu Timaios

94%

Stránský J.

Listy filologické (Folia philologica)

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2018

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vol. 141

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issue 3-4

293-324

EN

The main aim of this paper is to explain the nature of the maker of this cosmos, the demiurge, as presented by Plato in his Timaeus. In the first chapter, the reasons for Plato’s use of the demiurgic scheme are stated and it is explained why the maker needs to be understood as distinct from its product. The following chapter deals with the actual making of the world and with the related question of likening the world to something. It is first argued that in certain respects the world is being likened to the demiurge himself and this thesis consequently leads to a further inquiry into his nature. Since the demiurge’s most important characteristic is his possession of νοῦς, the text proceeds to an analysis of this concept and its relationship to the soul. In accordance with the results of this inquiry, the demiurge is interpreted as a primordial non-bodily, non-ensouled, yet alive and intelligent deity who is a very peculiar part of the realm of eternal beings. The final chapter deals with the closely related question of the model which the demiurge looks to when creating the world. It distinguishes between holistic and non-holistic readings of the model and presents arguments in favour of the latter.

8

Annette Schellenberg, Der Mensch, das Bild Gottes? Zum Gedanken einer Sonderstellung des Menschen im Alten Testament und in weiteren altorientalischen Quellen (ATANT 101; Zürich: TVZ Theologischer Verlag 2011).

94%

Lemański J.

The Biblical Annals

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2015

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vol. 5

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issue 2

471-477

EN

Book review: Annette Schellenberg, Der Mensch, das Bild Gottes? Zum Gedanken einer Sonderstellung des Menschen im Alten Testament und in weiteren altorientalischen Quellen (Abhandlungen zur Theologie des Alten und Neuen Testaments 101; Zürich: TVZ Theologischer Verlag 2011). S. 474. CHF 72.00. ISBN 978-3-290-17606-8 (Hardcover).

9

Two criticisms of natural theology

94%

Gębura B.

Zagadnienia Filozoficzne w Nauce

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2014

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issue 54

127-154

EN

The article aims at considering two general criticisms often formulated against the natural theology. First criticism is based on the thesis that the conclusions of the natural theology are not adequate with the religious beliefs of non-philosophers. It is widely known as opposition between God of Religion and God of Philosophers. One can find that argument in the writings of Blaise Pascal. I’m arguing for the thesis, that the natural theologian cannot fulfill the criteria given by the proponents of this argument. This is because the argument of the natural theology cannot contains the premises taken from the Revelation. If the argument of the natural theology would contain the premises taken from the Revelation, then it would be the argument of religion. But philosopher of religion (natural theologian) can’t do this, if he wants to formulate an philosophical argument. The second criticism is based on the notion of a rational person. In the light of this argument, the natural theology is successful only, if every rational person will accept the conclusion “God exist”. I’m trying to show that there is no philosophical argument that can guarantee it’s acceptance by some rational persons. The acceptance of the conclusion of the argument of the natural theology is a matter of personal decision. There is no logical argument, which can “force” rational persons (rational subjects) to accept it’s conclusion. But if this is true, the arguments for the existence of God are no worse than other philosophical arguments.

10

Weisheit Gottes nach Thomas von Aquin

94%

Paszyński J.

Forum Philosophicum

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2008

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vol. 13

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issue 2

253-265

DE

Thomas von Aquin geht davon aus, dass Gott die erste und einzige Ursache der Wirklichkeit ist, und somit alle Vollkommenheiten der geschaffenen Seienden in Gott auf eminente und vollkommene Weise zu finden sind. Deswegen ist die Weisheit aufgrund der Analogie als Eigenschaft Gottes zu verstehen, und zwar als Wesenseigenschaft. Diese Weisheit besteht in der Erkenntnis, mit der Gott sich selbst erkennt. Die Weisheit bezieht sich auch auf die zweite Person der Trinität, die als das gezeugte Wort die Weisheit des Vaters ist. Betreffs des Schöpfungswerkes ist Gott als Schöpfer nicht nur causa efficiens der Seienden, sondern auch causa exemplaris und causa finalis. Mit der causa exemplaris ist die Weisheit Gottes gemeint.

11

Immutability of God in Christian Terms

94%

Drzyżdżyk S., Kosińska Z.

Theological Research. A Journal of Systematic Theology

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2014

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vol. 2

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issue 1

67-84

EN

This article deals with the issue of the immutability of God in Himself. What is meant by “immutability” and why God should (or must) be immutable? Doesn’t He – whom Christians preach – contradict His immutability by showing interest in man? These questions, taken by a number of philosophers and theologians have appeared more or less frequently throughout history. The article is devoted to the immutability of God as one and the Holy Trinity on the grounds of Christianity. The article quotes the thoughts of representatives from the Church in the West and in the East – Tertullian and Origen. This thought formed in an era when Trinitarian heresy flourished and had a significant impact on the further development of theological reflection. Then the theological and philosophical position of Thomas Aquinas is taken into account as one who in his investigations on the nature of God used the components of ancient Greek philosophy.

12

O problema de Deus segundo Cunha Seixas: A Filosofia e a Ciência no Pantiteísmo

94%

de Araújo M. A., de Brito S.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2012

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issue 2(4)

149-166

EN

According to Cunha Seixas pantheism focuses on the essential principle that God is all and in all things. The importance of three laws is also emphasized, that is: harmony, revelation and being. Finally, the authors note that in science pantheistic laws include all reality.

13

Rozum i wiara jako źródła wiedzy o Bogu według Zofii J. Zdybickiej USJK

94%

Tarasiewicz P.

Studia Ełckie

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2011

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vol. 13

51-64

EN

Considerations, undertaken by the article, lead to a conclusion that reason and faith as sources of knowing God are determined by many factors. Analyses of Zofia J. Zdybicka’ s works show that the rational knowledge about God is conditioned with limits of the human nature, specificity of the nature of Absolute Being, as well as historical and cultural contexts (which contain possibilities of common sense knowledge, and type of philosophical cognition). While the knowledge about God acquired through religious faith is shaped with the historical Revelation of Divine Persons, and forms of its social and personal reception. So if reason and faith have their own autonomy, ie. “spaces” where they can be realized in accordance with their own natures, then it is not possible to give up on any of them without disturbing to know not only God, but man as well.

14

WHO IS GOD? POPE BENEDICT MEETS POPE FRANCIS

94%

Canceran D. C.

Studia Ełckie

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2017

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vol. 19

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issue 3

253 - 266

EN

This paper is a comparative study on the concept of God according to Pope Benedict in his encyclical letter Deus Caritas Est and Pope Francis in his inter-view book The Name of God is Mercy. Their particular concept of God is complementary as exemplified in the Parable of the Good Samaritan.

15

Weisheit als Wissenschaft über Gott nach Thomas von Aquin

94%

Paszyński J.

Forum Philosophicum

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2007

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vol. 12

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issue 2

393-407

DE

Thomas geht davon aus, dass die Weisheit, gemäß der aristotelischen Definition, in der Erkenntnis der ersten Ursachen besteht. Nach Thomas ist die Theologie diese Weisheit, weil sie die Erkenntnis (Wissenschaft) über Gott als erste Ursache des ganzen Universums ist und zugleich die Erkenntnis über alles in Bezug auf Gott als ihren Ursprung und Ziel. Angenommen, dass für Thomas die Theologie die Weisheit ist, kann die logische Struktur seines Hauptwerkes Summa theologica anders wie gewöhnlich interpretiert werden und zwar, nicht nach dem neoplatonischen Schema: exitus—reditus, sondern als Realisation des Programms der Theologie als Weisheit.

16

Does God Intend Death?

94%

Tollefsen C.

Diametros

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2013

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issue 38

193-202

EN

In this paper, I argue that God never intends a human being’s death. The core argument is essentially Thomistic. God wills only the good; and human life is always a good, and its privation always an evil. Thus, St. Thomas holds that “God does not will death as per se intended,” and he gives an account of the act of divine punishment that conforms to this claim. However, some further claims of St. Thomas are in tension with this position – particularly his claims as regards the permissibility of intentional killing by agents of the state. I argue that alternative conclusions on these matters are in fact more harmonious with St. Thomas’s claims about God and God’s willing than are his own.

17

Niemetafizyczne argumenty na istnienie Boga u św. Tomasza z Akwinu

94%

Pałubicki Ł.

Studia Ełckie

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2011

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vol. 13

31-50

EN

In his article the Author deliberates on non-metaphysical arguments for the existence of God in the doctrine of Saint Thomas Aquinas. The author presents problems of pre-philosophical cognition of the existence of Good, such as the cognition through religious faith and through religious experience. The basic purpose of the text is to give an answer to the question: do the non-metaphysical arguments for the existence of God confirm theistic theses? In the light of Saint Thomas’ doctrine the answer to such a question must be negative.

18

God in the Consistent Thomism of Mieczysław Gogacz

94%

Andrzejuk I.

Rocznik Tomistyczny

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2024

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issue 13

57-70

EN

In concluding our reflection it is worth to mention that Gogacz offers more detailed analysis to the ways: from the motion, from the efficient cause and from contingency and necessity of beings. Presumably his search might be linked to the primary demand of metaphysics of Gogacz. It is about to ask about the mode of existence of beings, because there is a chance for the issue of the existence of God to arise. Let us stress clearly that for Gogacz the topic of the existence of God appears as a result of analysis of cognoscible beings. Each of these ways to which the author turned more attention, is at the same time a sort of analysis of a structure of being, even not in every case it is a question concerning its way of existence. In the fullest way – according to Gogacz – the problem of God is apprehended by the way from the efficient causality, whereas the other ways only approach this issue. The way from contingency is hence an implication from analysis of the structure of beings and as such has a metaphysical character. Therefore in metaphysics, as Gogacz observes, it is important to distinguish between result and cause. On this distinction the entire metaphysics of real beings is built. Consequently, in following this method of separating (distinguishing) the result from its cause we inevitably arrive at the topic of self-subsistent existence.

19

Z rozważań Seneki o Bogu

94%

Budzanowska D.

Seminare. Poszukiwania naukowe

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2012

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vol. 31

207-219

EN

Lucius Annaeus Seneca, called the Younger or Philosopher, is the most important figure of the Roman Imperial Period. This Stoic philosopher made a lasting contribution to Stoicism. Seneca lived during difficult times and he was engaged in politics during the reign of his disciple, Cesar Nero. Seneca agrees with earlier Stoics, that God is corporeal and is a part of the world. Seneca discusses virtue as the ideal of “becoming like God” and thinks, that the virtuous man is an equal to the God. So he claims, that we have to learn virtues. However in this case we have the help of God, who gives us the intellect when we are born. Seneca reminds, that the life is not easy and only the indications of the philosophy concerning virtue preserve from the unjust fortune.

20

The Role of the Senses in St. Gregory of Nyssa’s Immaterialist Conception of Man

94%

Kotkowska E.

Warszawskie Studia Teologiczne

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2024

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vol. 37

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issue 2

110-123

EN

St. Gregory of Nyssa is a representative of philosophical immaterialism with theological justification. He is one of the first philosophers to treat philosophy more creatively than apologetically in the revelatory context. For him, man is a spirit just like God the Creator. However, the soul expresses itself externally and people communicate with each other through the senses. The following key questions then come to the fore: In his immaterialist vision of reality, how does Gregory present and justify the role of the senses in relation to the Greek interpretation of νοῦς? And why is the role of the senses only auxiliary in true knowledge that goes beyond what is visible and tangible?

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