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    Wyświetlanie 1-5 z 5
    Tytuł:
    Sapiencjalne przejście od "przymierza" do "przyjaźni z Bogiem"
    Autorzy:
    Poniży, Bogdan
    Powiązania:
    https://bibliotekanauki.pl/articles/1627271.pdf
    Data publikacji:
    2003
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    Księga Mądrości
    przymierze
    przyjaźń
    berith
    philia
    Opis:
    Zu Beginn des Neuen Testaments entsteht in die Diaspora in Alexandrien Sophia Salomonos. Im Buch der Weisheit treffen sich die semitische Kultur des Bildes und die griechische Kultur der Begriffe. Der Autor berücksichtigt sowohl die traditionell Denkenden als auch ist offen auf die hellenistische Welt. Dieses Verwurzeln – Sein in der Geschichte mit der Offenheit gegenüber der ganzen Menschheit hat in der Darstellung des Bundes seinen Ausdruck gefunden. Im ersten Teil (1,1-6,21) und im dritten (Weish 10,1-19,22) verwendet der Autor den Begriff berith, im zweiten (6,21-9, 18), benutzt er den fuer damalige Kultur bedeutungsvollen Begriff philia. Durch die Anwendung von Antonomasie behandelt der Autor des Bundes der Weisheit die geschichtlichen Erfahrungen als die Typen von universellen Handlungen. Der Universalismus des Buches der Weisheit übernimmt das Neue Testament, besonders de Apostel der Voelker.
    Źródło:
    Verbum Vitae; 2003, 4; 99-118
    1644-8561
    2451-280X
    Pojawia się w:
    Verbum Vitae
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Necessary, Kenotically-donated, & Self-giving Love
    Autorzy:
    McCall, Bradford
    Powiązania:
    https://bibliotekanauki.pl/articles/512295.pdf
    Data publikacji:
    2019-06-30
    Wydawca:
    Wydawnictwo Diecezjalne Adalbertinum
    Tematy:
    agape
    philia
    eros
    kenosis
    necessity
    Thomas Jay Oord
    Opis:
    For the God of self-giving, kenotically-donated love, the decision to express love at all times comes first. In my conception, “full-Oorded” love would encompass what is ordinarily contained within the definition of agape love, but it would also include “eros love”, for the latter is the love of co-laborment. In my appropriation has of this terminology of eros love, it would be the type of love that the desires to, e.g., expand one’s territory or one’s domain, which makes it applicable to the modern theory of evolution by natural selection. Evolution – i.e., “descent with modification”, to invoke a Darwinian phrase – then, recognizes self-giving love, and the goodness thereof, in that species regularly undergo commensalist symbiotic relationships in nature, whereby one is aided by the other, while the “other” is neither “aided” nor “harmed”. This is self-giving love in its entirety, and a proper demonstration of it. My understanding of necessarily-expressed, “full-Oorded” love also includes dimensions of philia love. Philia could be akin to the symbiotic relationship known as mutualism in biology, especially since philia love has historically been associated with friendship or the interrelatedness of the natural world. Notably, Aristotle indicates that even nonhuman animals can express philia love . The relationships marked by philia, then, could be identified by mutuality, reciprocity, and cooperation , which fits the above biological connotation well. While agape or eros might benefit from cooperation, reciprocity, and mutuality, those two forms of love do not require any of those three nouns. Philia does. I contend, in fact, that the kenosis of the Spirit into creation amounts to self-giving, betrothed love through self-donation. The union, then of agape, eros, and philia love could be expressed as mutual aid, or full-orbed, or even as I like to say, “full-Oorded” love. Flourishing lives – be they human or some other mammal – I aver, consistently and necessarily express “full-Oorded” love. Oord suggests that Process philosophy can aid one to see that full-orbed love – that which I have designated “full-Oorded” love – plays an important part in the work to increase the common good of society as a whole. Indeed, “full-Oorded” love would repay evil with good as agape would; such a “full-Oorded” love would additionally welcome the intrinsic value and beauty in others, just like eros love does; and “full-Oorded” love would also recognize the import of friendship and mutuality as does philia love. Following Oord and Wojtyla again, since God commands that we show necessarily “self-giving”, “self-donating” love, we therefore indeed have the ability to love others as kenotically-donating entities, just as the creating Spirit does. When we act as a genuine conduit and amplifier of the creating Spirit’s self-donating and self-giving love, we can truly and entirely and infinitely love others, just as God does. Of course, we cannot expect that we humans will always love alike unto how God does because we do not have an eternal and unchanging nature that is necessarily inclined toward love , but we are at least always able to do it.
    Źródło:
    Studia Ełckie; 2019, 21, 2; 231-241
    1896-6896
    2353-1274
    Pojawia się w:
    Studia Ełckie
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Aristotle on the Real Object of Philia and Aretē
    O związku między philia a aretē w ujęciu Arystotelesa
    Autorzy:
    Smolak, Maciej
    Powiązania:
    https://bibliotekanauki.pl/articles/31233213.pdf
    Data publikacji:
    2024
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    Aristotle
    aretē
    eudaimonia
    philia
    friendship
    person of excellence
    Arystoteles
    ludzka doskonałość
    przyjaźń
    Opis:
    In the opening remark of Nicomachean Ethics VIII 1 Aristotle notices that the next step would be a discussion of philia, since it is a certain aretē or is associated with aretē (NE VIII 1 1155a 1–2). This article is an attempt to determine how the real object of philia and aretē are related from Aristotle’s point of view. The author performs a study into two sections. The first section is focused on the analysis of aretē and its various types, in particular the human one. The second section is concentrated on the typology of philia, namely friendship and its particular kinds. The author shows that the relation between philia and aretē can be described in two ways: if both philia and aretē play the crucial role in leading a eudaimonic life, then philia is the aretological friendship and aretē—the human one, namely the whole consists of the aretē of character in the full sense and the practical wisdom on condition that the aretological friends equate eudaimonia with life focused on the political or practical activity, or even of the theoretical wisdom, providing that they identify it with the highest form of eudaimonic life, that is, the theoretical one. If, however, philia is to be a term said in many ways (pleonachōs legetai) and aretē is to be understood in a broad sense, that is, as “being good at something”, then philia can signify every kind of friendship, namely the aretological, the hedonistic and the utilitarian one, whereas aretē—qualification or skill that makes these friendships perform their functions well. The first possibility is that the relation between philia and aretē is limited to the aretological friendship at the expense of narrowing the meaning of aretē to the human one. The second possibility is that every kind of friendship is considered as the functional thing and, in consequence, defined by their proper function. From this point of view, all friendships are accompanied by appropriate aretai, namely by qualifications or skills that guarantee the perfect fulfillment of their proper function and, therefore, the achievement of the set goal by two persons in question.
    W uwadze otwierającej Etykę nikomachejską VIII 1 Arystoteles stwierdza, że „philia jest określoną aretē lub jest nierozłączna z aretē” (EN VIII 1 1155a 1–2). Celem artykułu jest interpretacja tego stwierdzenia, z podziałem na dwie części. W pierwszej autor przeprowadza badanie dotyczące aretē i jej różnych typów, w szczególności aretē ludzkiej. W drugiej bada pojęcie philia, czyli przyjaźń i jej poszczególne typy. Autor wykazuje, że związek pomiędzy philia i aretē można rozumieć na dwa sposoby: a) jeśli philia oraz aretē są rozpatrywane z punktu widzenia możliwości prowadzenia eudaimonicznego życia, to philia oznacza przyjaźń aretologiczną, a aretē — aretē ludzką; b) jeśli philia jest rozpatrywana jako termin wielorako orzekany (pleonachōs legetai), a aretē jako termin względny, czyli „bycie dobrym w czymś”, to philia oznacza każdy typ przyjaźni, czyli przyjaźń aretologiczną, hedonistyczną i utylitarną, a aretē — konkretną umiejętność lub skuteczność w działaniu charakterystycznym dla każdej z wymienionych przyjaźni. Zgodnie z a) związek pomiędzy philia i aretē ogranicza się do przyjaźni aretologicznej, ale kosztem zredukowania aretē do aretē ludzkiej. Zgodnie z b) związek pomiędzy philia i aretē dotyczy każdego typu przyjaźni, jako że każdy typ przyjaźni pozostaje w związku z przynależną do niej aretē, której praktykowanie skutkuje doskonałym spełnieniem jej funkcji, czyli niezawodnym osiąganiem celu przez przyjaciół.
    Źródło:
    Roczniki Filozoficzne; 2024, 72, 1; 115-151
    0035-7685
    Pojawia się w:
    Roczniki Filozoficzne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Les maladies infectieuses donnent naissance à la philosophie
    Autorzy:
    Nakatomi, Kiyokazu
    Powiązania:
    https://bibliotekanauki.pl/articles/2130131.pdf
    Data publikacji:
    2020
    Wydawca:
    Instytut Studiów Międzynarodowych i Edukacji Humanum
    Tematy:
    corona virus (SARS-CoV-2)
    pandemic
    Athens disease
    Thucydides
    Ebola
    Socrates
    nothingness
    benevolence of Confucius and philia of Aristotle
    principle of nothingness and love
    Biocosmological Association.
    Opis:
    In January 2020, the corona virus (SARS-CoV-2) spread around the world. More than 14.95 million people have been infected and about 610,000 have died on July 23, 2020 (Mainichi Japan Journal). In Japan, a state of emergency has been declared, refraining from going out and demands for store closings have been implemented. In Japan, more than 27,881 people have been affected and 1,003 have died. These numbers represent more than 3.90 million people infected and around 140,000 deaths in the United States, but with the likelihood that this will increase by tens of thousands in no time, we must be vigilant. I wrote this document with caution and for future consideration. In terms of infectious diseases and philosophy, the ‘Athens disease’ (circa BC430) in Thucydides’s “History of the Peloponnesian War” is famous when Socrates was 40 years old. There are several theories about this infection, but I guess it is Ebola hemorrhagic fever. The tragedy is said to have killed 1,000 of the 4,000 soldiers. The infectious disease and the war lasted for about 30 years. As a result, all of Greece was burned, pillaged, murder became routine, and people experienced despair, darkness and nothingness. At this background, the Greeks sought justice, peace, love and human ideals. Then the philosophy was established. In front of the wonders of nature, humans are powerless and nothing like Pascal also said. Socrates experienced and learned the nothingness of this situation in military service, so he grasped and explained the ignorance. His theory led to Plato, Aristotle and the height of Greek philosophy. This continues in modern times. The tribulation of an infectious disease gave birth to philosophy. The corona virus is also a crisis of the human race in the world, but it is a sign of the emergence of a new philosophy, where it has started.
    Źródło:
    Humanum. Międzynarodowe Studia Społeczno-Humanistyczne; 2020, 2(37); 131-141
    1898-8431
    Pojawia się w:
    Humanum. Międzynarodowe Studia Społeczno-Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Infectious diseases bear Philosophy
    Autorzy:
    Nakatomi, Kiyokazu
    Czarnecki, Paweł
    Powiązania:
    https://bibliotekanauki.pl/articles/2050204.pdf
    Data publikacji:
    2020
    Wydawca:
    Instytut Studiów Międzynarodowych i Edukacji Humanum
    Tematy:
    corona infectious virus (COVID-19)
    pandemic
    illness of Athens
    Thucydides
    Ebola
    Socrates
    nothingness
    benevolence of Confucius and philia of Aristotle
    principle of nothingness and love
    Biocosmological Association
    Opis:
    On January 2020, the corona virus has spread worldwide. 6.06 million people are affected and about 370,000 died on June 1, 2020. In Japan, a state of emergency was declared, refraining from going out and requests for store closures were implemented. In Japan, more than 17,580 people have been affected and 910 have died. These figures are less than 1.77 million people infected and about 100,000 deaths in the United States but because it is a sensitive feeling that this will increase by tens of thousands in a short period of time, we must be alert. I wrote this paper with caution and for future reflection. Regarding infectious diseases and philosophy, the ‘illness of Athens’ (circa BC430) in “History of the Peloponnesian War” of Thucydides is famous, when Socrates was 40 years old. There are several theories about this infection, but I assume it is Ebola hemorrhagic fever. The tragedy is said to have killed 1,000 of the 4,000 military personnel. The infectious disease and the war continued for about 30 years. As a result, the whole of Greece was scorched, plundered, murder became routine and people encountered despair, darkness and nothingness. At this bottom, the Greeks sought justice, peace, love and human ideals. Then philosophy was established. Before the wonders of nature, humans are powerless and nothing as Pascal also said. Socrates experienced and learned nothingness from this situation in military service, so he seized and explained ignorance. His theory led to Plato, Aristotle and the heyday of Greek philosophy. It continues in the modern times. The tribulation of an infectious disease gave birth to philosophy. The corona virus is also a crisis of the human race in the world, but this is a sign of the emergence of a new philosophy. Or it has begun.
    Źródło:
    Humanum. Międzynarodowe Studia Społeczno-Humanistyczne; 2020, 4(39); 131-140
    1898-8431
    Pojawia się w:
    Humanum. Międzynarodowe Studia Społeczno-Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
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