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Mieczysław A. Krąpiec
Mieczysław A. Krąpiec
Religia w Zofii Józefy Zdybickiej filozoficznym wyjaśniani
Religion in Z. J. Zdybicka's Philosophical Explanation
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Sister Professor Zofia Józefa Zdybicką, an Ursuline SJK, for a long time Dean of the Faculty of Philosophy at the Catholic University of Lublin, concentrates her philosophical research on the problems of God and his relations with the world, and especially on the problems of religion and its connections with other branches of culture.In her most important book, Człowiek i religia, published many times and translated into English (Person and Religion), she presents a unique - on the world scale - realistic interpretation of the fact of religion. Her interpretation is directed by understanding of the objectively existing fact of religion, and not only by its subjective experiencing - as in the traditional post-Kantian philosophy. In Zdybicka's view religion is a real, personal relation of a human person to a real personal Absolute that exists beyond the subject. The sufficient condition for religion is on the one hand the real existence of God beyond the subject, God that is the intentional, model and causative reason of the world; and on the other the human person's status as an entity, a being that is accidental and limited, but at the same time transcending the world of nature and culture, open to what is absolute, desiring a full and lasting happiness.
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Robert T. Ptaszek
Robert T. Ptaszek
Bibliografia prac S. Prof. Dr hab. Zofii Józefy Zdybickiej
Bibliography of the Works by S. Prof. Zofia Józefa Zdybicka
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Professor, Sister Zofia J. Zdybicka has been a head of the Philosophy of Religion Department at Catholic University of Lublin (KUL) since 1973. She undertook her studies on the Department of Christian Philosophy of KUL in 1956 and continued them until 1961. In 1965 she defended her doctoral thesis on Philosophical grounds of cognizability of God according to Henri de Lubac. She became Assistant Professor in 1970 with her habilitation thesis The participation of being. A trial on understanding the relation between God and the world. She received tuition at Catholic University of Louvain (1972), Leuven (1981), and Yale University (New Haven - USA 1977/78).In the years of 1980-1984 she was a head of Theoretical Philosophy Section. She has been a Dean of the Department of Christian Philosophy of KUL since 1990 up to the present moment. She is a member of the Research Council of John Paul II Institute and a member of Episcopal Council for Culture. She has been Mother Superior of the Centre of Lublin Order of the Ursulan Sister of the Heart of the Dying Jesus.She is a representative of the Lublin Philosophical School, an author of the holistic interpretation of the religious fact in the sphere of classical philosophy of being, which makes philosophy of religion an independent branch of research in the system of realistic philosophy. Her interests are revolvinground the problems connected with God (participation theory, the problem of God cognition, etc.).Apart from historical and systematic considerations she has been also conducting methodological research on the status of different types of the philosophy of religion and its relation to other religiologic disciplines. She has supervised over 1000 master thesis and many doctoral thesis.She has been an author of more than 200 scientific publications. Her major work on the philosophy of religion was published in English, too: Person and religion: an introduction to the philosophy of religion, trans, by Theresa Sandok, New York i in.: Peter Lang 1991.
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Mieczysław Gogacz
Mieczysław Gogacz
Glosa do tematu religii:
Siostrze Profesor Zofii Józefie Zdybickiej z gratulacjami na dzień jubileuszu
Glosa do tematu religii
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Andrzej Bronk, Stanisław Majdański
Andrzej Bronk
Stanisław Kamiński: filozof, metodolog i historyk nauki
Stanisław Kamiński - Philosopher, Philosopher of Science and Science Historian
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S. Kamiński (1919-1986) was a philosopher, philosopher of science and science historian. His main fields of interest were: history of science and logic, general and special methodology, methodology of philosophy and (medieval) semiotics. He saw his main achievements in the domain of the theory of science and the methodology of classical philosophy, especially in the studies of the method and language of metaphysics. He gave a methodological description of general metaphysics, philosophical anthropology, ethics, philosophy of religion, philosophy of history and studies on religion (religiology). He investigated the beginnigs of the mathematical induction in the Middle Ages and in modern times, modern history of the theory of definition (Th. Hobbes, B. Pascal, J. Locke, E. B. de Condillac, J. D. Gergonne), the theory of argumentation (reasoning), the structure and the evolution of scientific theory, the deductive method (B. Pascal, G. W. Leibniz, G. Frege), the achievements of logic and philosophy in Poland.A characteristic feature of S. Kaminski's philosophical and methodological approach was a specific historicism, consisting of referring to the heritage of the past and at the same time to the latest achievements in logic and philosophy of science. He looked to history for inspiration, for how to solve his own problems and for a partial confirmation of legitimacy of his answers. He also used history to better understand the context of the discussed problems. His methodological interests are characterized by a philosophical and historical approach. He had a broad concept of knowledge and was maximalist both in raising questions and in giving answers. He cultivated the ideal of rational knowledge. In accordance with classical philosophy he saw the substance of person as being ens rationale, a being realizing himself in a disinterested search for a theoretical truth, whose highest expression is philosophy. He stressed the epistemological and methodological plurality of knowledge and distinguished (with Kant) a material and formal part of knowledge, assuming that the formal element manifests itself as the logical form in the formal procedures of the (scientific) cognitive processes, that is in the (scientific) method and the (scientific) language. Making many attempts at a methodological characterization of different types of cognition and knowledge he distinguished - besides commonsense knowledge that lies at the bottom of any other type of knowledge - the scientific, philosophical and theological knowledge. None of them can be reduced to other type of knowledge, because each of them has its own problems, goals and methods. At the top there is a kind of sapiential knowledge which is much more than a simple generalization of all particular kinds of knowledge.S. Kamiński indebted his understanding of science to contemporary philosophy and to the classical philosophy. The nature of science was determined by him from the point view of its subject matter, aims, methods, logical structure and genesis. The question of what science is concerned with, i.e. what is its subject matter, is a philosophical question, it presupposes an appropriate understanding of the nature of the world. S. Kamiński opted for a pluralistic approach to the world: the principal object of science is the objective world but so are subjective states of man and products of his mind and his language. The best diagnostic test of the scientific character of science is the scientific method. Also here - rejecting the scientism (i.e. the view, that the scientific method and knowledge is the pattern and the measure of each knowledge) - S. Kamiński takes a pluralistic attitude. Accepting that the scientific method is not simple, that there is not one uncomplicated ideal way of doing science, and that because of the multiplicity of questions and scientific aims it would be difficult to construct one universal scientific method as a uniform set of rules for every kind of science, S. Kamiński assumes that different subject matter and different goals of scientific cognition require different research strategies and types of cognitive procedures. One manifestation of S. Kamihski's methodological pluralism is his antinaturalistic position in the theory of the humanities where he supported the thesis of their methodological autonomy with regard to natural sciences. Closer to the philosophical cognition and knowledge, the humanities do not meet and can not meet the conditions imposed upon the natural sciences, as they differ from them in subject matter (the world of culture) and hence in method (understanding, interpretation) used.The publications of S. Kamiński include over 350 positions. During his life he published three books: Gergonne'a teoria definicji [Gergonne's Theory of Definition], Lublin 1958; Pojęcie nauki i klasyfikacja nauk [Concept of Science and Classification of Sciences], Lublin 1961, 1981 3; and [together with M. A. Krąpiec] Z teorii i metodologii metafizyki [On the Theory and Methodology of Metaphysics], Lublin 1962. After his death five volumes of Collected Papers have been published: vol. I: Jak filozofować? [How to Philosophize? Studies in Methodology of Classical Philosophy], edited by Tadeusz Szubka, Lublin 1989; vol. II: Filozofia i metoda. Studia z dziejów metod filozofowania [Philosophy and Method. Studies from the History of the Method of Philosophizing], edited by Józef Herbut, Lublin 1993; vol. III: Metoda i język. Studia z semiotyki i metodologii nauk [Method and Language. Studies in Semiotics and Philosophy of Science], edited by Urszula Żegleń, Lublin 1994; vol. IV: Nauka i metoda. Pojęcie nauki i klasyfikacja nauk [Science and Method. Concept of Science and Classification of Sciences], edited by Andrzej Bronk, Lublin 1992; vol. V: Światopogląd - Religia - Teologia [Worldview - Religion - Theology], edited by Monika Walczak and Andrzej Bronk, Lublin 1998.
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Barbara Chyrowicz
Barbara Chyrowicz
Moralne aspekty postępu nauk biomedycznych:
dylematy stare czy nowe?
The Moral Aspects of the Development of Biomedical Sciences
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The essence of the dilemmas of the development of biomedical sciences lies in the problem of human freedom. The question is whether the genetic research, going ever deeper into the human genom, should be stopped or should be prolongated in the name of freedom of science. The scientific development creates not only threats but also new opportunities of curing diseases so far incurable. So we ought not to regard the scientific development as wrongful in itself. The good of the person however should be always its end and final criteria.
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Jan Czerkawski
Jan Czerkawski
Les tendances humanistes dans la philosophic polonaise aux XVe et XVIe siecles
Tendencje humanistyczne w filozofii polskiej XV i XVI wieku
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Narodzinom humanizmu w kulturze polskiej poświęcono wiele studiów. W artykule skoncentrowano się na ukazaniu zmian w nauczaniu filozofii na Uniwersytecie Krakowskim od końca wieku XV do połowy wieku XVI. W wieku XV oraz w pierwszym dwudziestoleciu XVI wieku można mówić o pokojowej koegzystencji scholastyki i humanizmu na krakowskiej uczelni. Domeną ówczesnych scholastyków była logika i filozofia przyrody. Uniwersyteccy zwolennicy litterae humaniores interesowali się głównie gramatyką, retoryką, epistolografią i poezją. Studia literackie i scholastyczne nie były traktowane jako konkurencyjne systemy nauczania. Dopiero od połowy lat dwudziestych XVI w. zaczynają pojawiać się oznaki wyraźnych konfliktów między zwolennikami wykształcenia scholastycznego i humanistycznego. Humanizm stopniowo przybierał postać określonej doktryny z własną, różną od scholastycznej, koncepcją uprawiania filozofii. Tej znaczącej ewolucji humanizmu towarzyszył proces stagnacji scholastyki. Postępujący proces recepcji literatury starożytnej oraz wpływ twórczości zagranicznych humanistów - przede wszystkim Erazma z Rotterdamu - powodował zmianę poglądów na temat tego, co jest w kulturze ważne. Skutki owego przewartościowania nie były dla filozofii jednoznacznie korzystne. Filozoficzny praktycyzm humanistów łatwo skłaniał do lekceważenia ściśle poznawczych zadań filozofii.
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Ignacy Dec
Ignacy Dec
Jana Pawła II wizja integralnej godności ludzkiej
John Paul II's View of the Inherent Human Dignity
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The author in his article sheds light on a very important topic of John Paul II’s teaching which is the dignity of the human person. The article consists of three parts.In the first one reasons for rejecting the truth of the dignity of the human person in the contemporary times are presented.In the second one the author speaks about the natural dignity of man and its ontological foundations are underlined. These foundations are: self-consciousness (an ability of intellectual perception), freedom (an ability of self-determination) and love (an ability of becoming a gift to another man).The third part of the article is dedicated to showing the sources of the supernatural human dignity. Man as God’s image is taken here in consideration by presenting the human dignity revealed in the moment of Creation and then „supplemented” in the mystery of the Incarnation and Redemption. This natural and supernatural human dignity forms a basis for a special honor that is due to a human person. This is why „man is the first and the most fundamental way on which the Church should walk in fulfilling her ministry, is the first and the most fundamental way of the Church” (RH 14).
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Bronisław Dembowski
Bronisław Dembowski
Wyzwania i pokusy ateizmu. Rozważania filozoficzno-pastoralne
Challenges and Temptations of Atheism. Philosophical-pastoral Considerations
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The problem of atheism is not always tantamount to the question of existence or non-existence of God. It is also the question if God is Love. There are arguments against the existence of God, or against the proposition that God is Love, that St. Thomas Aquinas already quoted:God is scientifically unnecessary if everything may be explained by nature’s and man's actions.God is morally impossible if suffering exists.The author discriminates between practical atheism that consists in living in such a way as if God did not exist, and theoretical atheism that consists in changing the notion of God. Theoretical atheism recognises the existence of reality that is a necessary being, reality on which everything depends, although it does not call it God.Atheism can be born of pride and can tempt one with a vision of man deciding what is good and what is evil, with a vision of man as the highest value, and also with a vision of senselessness of human life. But atheism may also be born of protest against suffering, of lack of understanding of the imperfection of the world, or finally of a grudge against believers. The believers’ answer to the challenges of atheism is first of all not a discourse, but a testimony of love.
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Włodzimierz Dłubacz
Włodzimierz Dłubacz
Platona krytyka ateizmu
Plato’s Criticism of Atheism
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The article presents and analyses Plato’s criticism of atheism contained in Book X of Laws. This is Plato’s only work in which he considers the problem on non-believing. Atheism that has three forms (1. negation of god’s existence; 2. of his providence; 3. of his justice) is based on the erroneous views that occur in religion (mythology) and philosophy (materialism). Its basic cause is ignorance. Plato confronts it with his (philosophical) theology that refers to the study of cosmos and movement occurring in it. Movement requires a cause. According to Plato, ultimately this cause is the soul. The soul, in turn, is identified with god. Hence, proving the existence of god Plato defends (generally) rationality of faith in his existence and at the samie time fights against atheism that is a cognitive error in the interpretation of the world and religion.
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Jerzy W. Gałkowski
Jerzy W. Gałkowski
„Ale nam się porobiło”
„We Never Thought Things Would Go That Far”
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The paper is a brief commentary John Poul II’s address delivered in the Polish parliament, on 11th June 1999.
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Piotr Gutowski
Piotr Gutowski
John Dewey and Richard Rorty on Theism and Religion
Stanowisko Johna Deweya i Richarda Rorty’ego w kwestii religii i teizmu
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W artykule Stanowisko Johna Deweya i Richarda Rorty’ego kwestii religii i teizmu przedstawiono najpierw rozwój poglądów Deweya na ten temat. Wychowany w rodzinie chrześcijańskiej, był on z początku pozytywnie nastawiony do teizmu i religii, ale już wówczas pojmował Boga jako wcielonego w Ludzkość i praktycznie z nią się utożsamiającego. Z biegiem czasu humanistyczny naturalizm, uzupełniony o deklarowany przez Deweya racjonalizm, wziął górę nad teizmem. Dewey zachował jednak terminologię teistyczną, która sprawia, że niekiedy błędnie bierze się go za obrońcę teizmu i religii. Rorty uważa siebie za kontynuatora myśli Deweya, ale zdaje się zasadniczo od niego różnić, ponieważ odrzuca racjonalizm i wprost głosi relatywizm. Racjonalizm Deweya niewiele jednak ma wspólnego z klasyczną logiką. Jest on raczej generalizacją na wszelkie procesy społeczne Darwinowskiej idei przypadkowych zmian w walce o przetrwanie. Rorty akceptuje tę samą ideę, lecz słusznie odrzuca dla niej nazwę „racjonalizm”. Podobnie jest w kwestii religii i teizmu. Mimo różnic terminologicznych Rorty zasadniczo nie wychodzi poza Deweyowski kult Ludzkości, który w głębszej warstwie jest u obu tych filozofów kultem wszechobecnego Przypadku.
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Józef Herbut
Józef Herbut
Logiczne relacje między moralnymi kwalifikacjami czynow ze względu na przykazania i rady
The Logical Relations among Moral Evaluations of our Actions
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Many moral (and juridical) systems are based on three evaluations of human behaviours: obligatory, forbidden, indifferent. The logical relationship between them can be illustrated using deontological hexagon. It is clear that supererogatory action is not adequately reflected in the three-dimensional framework. R. M. Chisholm (building on some ideas A. Meinong’s) developed a five-dimensional evaluative framework for the analysis of the human morality. He classifies actions as „obligatory”, „forbidden”, „indifferent”, „supererogatory”, „offensive”. However, that conceptual system is not totally consistent since „non-offensive” cannot be identified with the disjunction of „obligatory”, „forbidden”, „indifferent”, „supererogatory”.A complete and logical consistent systematization of our moral evaluations of actions can be obtained if we differentiate between coercive prescriptions (praecepta) and non-coercive advises (consilia). One must further differentiate between positive and negative prescriptions on the one hand, and on the other between positive advises („exhortations”) and negative advises („dehortations”). In this way we have four evaluations of actions: „obligatory”, „forbidden”, „exhorted”, „dehorted”. Adding to these concepts „indifferent” and after that - their negations, we obtain ten evaluative concepts. The logical relations among them cam be illustrated with deontological decagon.
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Stanisław Janeczek
Stanisław Janeczek
Ciągłość i rozwoj, Osiemdziesiąt lat filozofii na KUL-u
Continuity and Development. 80 Years of Philosophy at the Catholic University of Lublin
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The paper presents an outline of the history of the philosophical faculty at the KUL both in the perspective of the function of philosophy as a discipline which has a formative character, and is studied by students of all faculties in order to build the foundations of the Christian attitude and for their formal education, and - first of all - as a research centre. Attention is especially paid to the dynamics of developing the methods of philosophising. It started with Louvain Thomism dominating in the period between the two world wars, passed through the influences of traditional Thomism, to showing more fully the specificity of existential Thomism. It is characteristic of the Lublin philosophical school (formed by S. Swieżawski, J. Kalinowski, M. A. Krąpiec, S. Kaminski, K. Wojtyła; and in the next generation - Z. J. Zdybicka, A. B. Stępień, T. Styczeń). It recurs to the ideals of the classical way of practising philosophy, first of all formulating a realistic conception of reality. However, it does so. leading a discussion with the whole of the philosophical heritage (especially critically using the achievements of phenomenology and analytical philosophy and treating the history of philosophy as sort of philosophical laboratory) and using the tools of modern methodology and logic. Moreover, it stresses the autonomy of philosophy and its independence of ideology and scientistically understood research. In the aspect of interest in particular branches of philosophy this meant a change from stressing the role of metaphysics to a broader development of anthropology and philosophy of the law, philosophy of God and religion, and finally - personalistic ethics. Next attention is drawn to the share of the Lublin circle in the international and Polish philosophical movement, especially with respect to organisation of congresses, conferences and symposia, membership of particular scholars in philosophical associations, and their participation in the editorial staffs of periodicals. Finally some philosophical publications, typical of the Lublin circle, especially in congress languages are mentioned.
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Marian Jaworski
Marian Jaworski
Religia a filozofia. Przyczynek do problematyki źrodła religii
Religion and Philosophy. A Contribution to the Problem of the Source of Religion
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The author of the article undertakes the problem of the source of religion from the point of view of man's experiences. Antoni B. Stępień maintains that the source of religion is the same in its kind as the source of philosophy. This attitude is partly shared by Zofia Zdybycka, however, she also sees the necessity of revelation. Arno Anzenbacher has a different point of view. The essence of religion comprises the fact that man is sure that the divine foundation of the sense by itself has become manifest and possible to experience.The author of the article sees a solution to the problem in turning towards analysis of what the religious consciousness brings with it. Hence he refers to the analyses by the phenomenologists of religion: Max Scheler, Albert Lange and others, as well as to analyses by phenomenologists of religion in a historical perspective - especially by Mircea Eliade.On the basis of these analyses the author expresses the view that religious life starts with experiencing - in any form - the „sacred”, the „divine” element, which tries to meet man.
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Henryk Kiereś
Henryk Kiereś
Problem definicji sztuki
The Problem of the Definition of Art
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In the article it is proved that the discussion that is nowadays going on between the so called essentialism and anti-essentialism on the question of (a possibility of) an essential definition of art, is corrupted with historical ignorance and misunderstandings. Anti-essentialist criticism of the tradition is in many cases sound, but anti-essentialism itself propagates propositions that are internally contradictory, inconsistent with experience and „sanctioning” relativism in the theory of art and in art itself. Against this background the classical definition of art is reminded (Aristotle, St. Thomas Aquinas) and the proper solution of the problem of defining art is outlined as well as of the problem of the criterion for evaluating artistic output (that is sometimes mistaken for the former one).
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Andrzej Maryniarczyk
Andrzej Maryniarczyk
Wolność na miarę człowieka
Freedom that is Proper for Man
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The understanding of human freedom is always entangled in the IMAGE of man accepted earlier. Hence the various notions of freedom that we encounter nowadays stem from the earlier accepted understanding of man.In order to realise this connection, and also for a more profound understanding of WHAT HUMAN FREEDOM IS, four images of man are presented that have been selected from the history of philosophical anthropology. Within the frames of these images various understandings of freedom were formulated. The consequences for the understanding of human freedom resulting from these are also pointed to. For if the understanding of man is not complete, or even utterly false, the understanding of human freedom will be the same, as well as the rules for free activity. And the results may turn out to be harmful, or even tragic for man himself. The answer to the question if man will belong to himself or not depends on the proper understanding of freedom and on the choice of proper rules of free activity. And, as Montaigne wrote, „it is the most important thing in the world, to be able to belong to oneself’.The images of man that appeared in history are still alive in contemporary culture. Referring to them allows one to understand better what the basis of truly human freedom is and in what way it manifests itself.
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Edmund Morawiec
Edmund Morawiec
Niektóre negatywne cechy współczesnej kultury i ich uzasadnienia
Some Negative Features of Contemporary Culture and their Justifications
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The author points to three negative trends that are manifest in various fields of contemporary culture and that proveYts crisis. They are secularisation, desacralisation and dechristianisation. In these trends certain negative human attitudes are revealed: naturalism in interpreting all phenomena, liberalism and anarchism in thinking and acting, relativism and comsumptionism. These attitudes are transformed into peculiar ideologies ruling cultural life.The foundation of the crisis of the contemporary culture is man, the human esse, furnished with improper attitudes and systems of values (especially departure from the truth and good). The source of the departure from the absolute values is methodological empiricism, rationalism with its apriorism and analytical philosophy, existentialism and post-modernism.The paper is concluded with the proposition that it is necessary to return to classical philosophy in order to „heal” contemporary culture.
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Piotr Moskal
Piotr Moskal
Doświadczenie Boga?
Kann man Gott erfahren?
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Im Erdenleben gibt est keine unmittelbare Gottes Daseins Erkenntnis: Gott kann man nur als den Inhalt des Bewußtseins erfahren. Jede religiöse Erfahrung supponiert, daß Gott schon gekannt ist. Die Gotteserkenntnis hat die kosmologische und anthropologische Erfahrung zum Ausgangspunkt.
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Katarzyna Olbrycht
Katarzyna Olbrycht
Wychowanie religijne w świetle myśli Karola Wojtyły
Religious Education in the Light of Karol Wojtyła’s Thought
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The text is an attempt at defining the essence of religious education as a special field of educational activity, and also it is a suggestion for interpretation of religious education with respect to the Catholic religion. By „religious education” the author understands supporting a man's personal development, which would make more profound his ability for religious life, life directed to the sacred, to God. This ability, by means of educational activities, may be developed into the attitude, which accepts the truth about God and the world and man created by God. Then the truth is introduced into one's life as the centre that organises the world and all the actions of man who gives them order and sense. A practical consequence of putting this ability and attitude into effect is living one’s life „in the presence of God”. The religious education of Catholics should take into consideration the teachings of the Vatican Council II whose acceptance requires formation of attitudes that the author reminds by referring to K. Wojtyla's text „At the Foundations of Revival”. A Christian's basic attitude is the attitude of mission and testimony as an existential expression of faith. This attitude is then substantiated in several particular attitudes, namely, the attitudes of: participation, human identity and Christian responsibility, the ecumenical attitude and an apostolic one.
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Vittorio Possenti
Vittorio Possenti
La questione del realismo
Zagadnienie realizmu
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Autor zwraca uwagę na antyrealistyczne tendencje występujące w filozofii współczesnej: analitycznej, hermeneutycznej, neopozytywistycznej i w etyce. Filozofia ta ma charakter idealistyczny. Wywodzi się z kartezjańskiej zasady „cogito, ergo sum” i prowadzi do eliminacji (koncepcji) prawdy. Fałszywie stawia problem realizmu. Właściwy realizm krytyczny (klasyczny) uznaje fundamentalną zasadę egzystencjalnej niezależności rzeczy od myślenia, nietoż- samości esse i percipi\ sądzi według przedmiotu.
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