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Wyświetlanie 1-15 z 1740
Tytuł:
Zbiór dokumentów Kolegiaty i Kapituły Zamojskiej
Autorzy:
Kumor, Bolesław
Powiązania:
https://bibliotekanauki.pl/articles/1047816.pdf
Data publikacji:
1972
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
kolegiata
kapituła
Zamość
zbiory
nauka
religia
Polska
collegiate church
chapter
repertory
science
religion
Polska
Źródło:
Archiwa, Biblioteki i Muzea Kościelne; 1972, 25; 331-400
0518-3766
2545-3491
Pojawia się w:
Archiwa, Biblioteki i Muzea Kościelne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Stosunek wychowanków zakładów poprawczych do religii
The Attitudes of Wards of Reformatories Towards Religion
Autorzy:
Lorek, Zdzisław
Powiązania:
https://bibliotekanauki.pl/articles/698518.pdf
Data publikacji:
1992
Wydawca:
Polska Akademia Nauk. Instytut Nauk Prawnych PAN
Tematy:
nieletni
zakład poprawczy
schronisko dla nieletnich
religia
badania sondażowe
juveniles
youth detention center
religion
survey
Opis:
Religious services were introduced to reformatories and hostels for detained juveniles by force of an ordinance of Minister of Justice of September 10, 1981 on religious practices and services in reformatories and hostels for detained juveniles  (Official Gazette of the Ministry of Justice No 5, item 24). ln 1990, a study of 200 wards of 6 reformatories was carried out which concerned their attitude towards religion. A specially constructed questionnaire was used; besides, the study involved observation and interviews with the wards and staff. The findings show first of all the attitudes towards religion as declared by the respondents. The largest group in the sample of 200 juveniles were those aged 15–19 (86% of the sample). Those going to elementary school constituted 61,5%. Nearly a half of respondents had been confined to a variety of readjustment centers for at least two years. The families of most boys (85%) belonged to working classes. Every second respondent followed the norms of delinquent and prison subculture  (i.e. was member of a group called git-ludzie). The questionnaire survey made it possible to divide the sample into three subgroups: those who declared themselves practising believers (43%); those who stated they were Catholics but not church-goers (42%); and the wards who said they were irreligious (15%). Of the 170 believing wards, 166 (97,6%) were Roman Catholics. Most wards attended the Mass at the reformatory (18% did that regularly, and 62% – occasionally). Yet as few as 15% attended religion classes regularly, and 22,55% occasionally. As for saying prayers, 25,5% did that regularly, and 41,5% – from time to time. Nearly a half of respondents owned religious objects, mainly pictures, the Bible, crosses, prayer books, holy medals, rosaries. The wards reformatories usually consider their friends to be mostly believers but not church-goers. For most respondents (72,5%) the problems of religion do not influence their choice of friends. What is astonishing, though, is the slight proportion of those among the respondents who would like a non-believer for a friend (2,5 %). Over a half of the sample (64%) think that religion can change a person for the better. At the same time, next to  none (2) consider its influence to be negative. Choosing a wife in the future, 5l% of the iuvenile intend to take the question of religion into consideration. The rest of the sample consider their future wife’s religion unimportant. As regards the upbringing of children, as many as 72,5 respondents declare for the Catholic faith. In the sphere of the perception of the others in the categories of religion vs. irreligion, significant  differences were found between practising believers and non-believers. Some social conditions of the declared religious attitudes were investigated. The wards who described themsleves as practising believers were found to come mainly from  the families where also both parents (guardians) as well as siblings were believers. The practising believers used to have mainly believing friends in the past as well.             The question whether the respondents’ parents (guardians) had induced them to perform religious duties was most frequintly answered in the affirmative by the practicising believers. Following placement in the reformatory, the number of practising believers among the juveniles dropped on the whole, and that of believers who do not go to church and of unbelievers went up. The hypothesis that religious wards of reformatories are better-behaved while in those institutions than their irreligious friends could not be confirmed. According to the established practice  and internal regulations, leaves are granted to the well-behaved wards. It was found, though, that most leaves had been granted to believers but not church-goers, while  prictising believers had won that award the least often. It turned out also, against expectations, that the greatest proportion of members of the delinquent subculture could be found among the practising believers, and the smallest one – the group of unbelievers. According to most respondents (83,5%), the wards of Polish reformatories enjoy a full freedom of religious practices. Yet as many as 44% rcspondents would like to be placed in an institution run by the clergy, and 69% – to go out of the reformatory to hear the Mass. The latter, however, were mainly believers but not church-goers. It seems, therefore, that the wish to hear masses said outside the institution not always follows from religious reasons. The controversial question whether the staff should induce the wards to practice religion was asked in the negative by 79% of the sample. The findings of the questionnaire survey show that, in principle, the juvenile wards of reformatories, have religious attitudes similar to those of the whole of young persons in the same age brackets. No relationship was found between the juveniles’ religious attitudes and their behavior in the institution. The respondents stated that the religious services offered by the reformatory generally satisfied the needs in that sphere.
Źródło:
Archiwum Kryminologii; 1992, XVIII; 169-182
0066-6890
2719-4280
Pojawia się w:
Archiwum Kryminologii
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Plutarcha Vita Solonis 8, 4-6 i Tesmoforia attyckie
Vita Solonis 8, 4-6 and the Attic Thesmophoria
Autorzy:
Trzcionkowski, Lech
Powiązania:
https://bibliotekanauki.pl/articles/1955176.pdf
Data publikacji:
2000
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
religia grecka
święta attyckie
Tesmoforia
Greek religion
Athenian feasts
Thesmophoria
Opis:
The article is devoted to the problem of the connection between the feast of women gathered in the Demeter Thesmophoria shrine on Cape Kolias (deme Halimous) and the celebrations of Thesmophoria in Athens. The starting point for the author is Plutarch's story (Vita Solonis 8, 4-6) that today is considered to be the proof of the tenth day of the month Pyanopsion rites which were part of the Athenian Thesmophoria. On that day women were supposed to go to the seaside sanctuary and then to move to the Demeter temenos in the center of Athens. The local feast was to be included in the state celebrations, but the problematic verse 80 of Aristophanes' Women at Thesmaphoria was thought to be a trace of its original separateness. A careful analysis of Plutarch and the tradition on which he is dependent (Polyainos) shows that the feast on Cape Kolias is not the same as the Thesmophoria. Numerous researchers compare Plutarch's accounts with the tradition of seizing the Megarians who conducted a plundering raid whose purpose was to abduct the women who had gathered at Thesmaphoria (Aeneas Tacticus, 4.8-12). Most of them think that it is the same tradition that was later divided in two. Differences between the accounts show that these are separate traditions dealing with different events. The stories are about different leaders (Solon in Halimous, Pisistratus in Eleusis). The course of the rites and their role in the related account differ from the ritual scenario in the shrine on Cape Kolias. In Eleusis the women probably remained in the sacred circle during the rites, and anyway they did not take part in the events. Hence there is no motif of young men putting on women's clothes with hidden daggers and of the dance on the sea-shore that is strongly emphasized in the tradition concerning Solon's ruse (apate) in Halimous. A lot points to the initiation scenario being at the root of Plutarch and Polyainos' story. A change in the status is also seen in the ritual behavior: choirs in the Demeter feast consist of boys; and the feast is the domain of women only. By temporarily entering the women's world the participants in the rite-event are transformed into warriors. The fight they will have to wage is different from hoplites' fight as victory depends on a ruse. Hence the initiation rite is a distant background for the story of the war against Megara. The rite seems to be different from the feast of Thesmophoria and to remind of rites from other Greek territories (Amnissos on Crete) that are similar in their structure. The fact that Plutarch's story about the celebrations of Thesmophoria is different does not mean that the thesmophoria in Halimous did not take place. Beside the main thought of the article the author has made an analysis of the evidence concerning the Thesmophoria on the territories of Attica, which has fully confirmed Kevin Clinton's thesis about a local character of the feast. Source evidence does not allow including the deme Halimous as the first day of the celebrations in Athens. They remained a separate feast, but contrary to other local celebrations they began on the tenth day of the month Pyanopsion.
Źródło:
Roczniki Humanistyczne; 2000, 48, 3; 33-65
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
O specyficznych funkcjach wypowiedzi religijnych
FUNCTIONS SPECIFIC TO RELIGIOUS TEXTS
Autorzy:
Grzegorczykowa, Renata
Powiązania:
https://bibliotekanauki.pl/articles/611813.pdf
Data publikacji:
2001
Wydawca:
Uniwersytet Marii Curie-Skłodowskiej. Wydawnictwo Uniwersytetu Marii Curie-Skłodowskiej
Tematy:
religious texts
the Bible
theological texts
liturgical texts
prayers
magical acts
sacrum
The article presents a functional typology of religious texts
Attention is paid to texts of the cult
rather than sermon-like
catechetic texts
the latter being
besides their uniqueness
similar to journalistic or didactic texts
Especially
the onus is put on the functions of the Bible and theological texts
liturgical and sacramental texts
prayers of praise and confession of faith
and other prayers
Finally
a discussion is offered of the differences between religious and magical acts
the most important of which include the very sphere of the activity
the attitude to the sphere of the sacred
and the use in magic (but not in religion) of evil forces
wypowiedzi religijne
Pismo Św
teksty teologiczne
teksty liturgiczne
modlitwy
akty magiczne
Opis:
Artykuł przedstawia funkcjonalną typologię wypowiedzi związanych ze sferą religii. Autorka koncentruje się na tekstach specyficznie religijnych, tworzonych w ramach kultu. Mniej uwagi poświęca zatem wypowiedziom kaznodziejsko-katechetycznym, mimo swej odrębności, podobnym do tekstów publicystycznych czy dydaktycznych, dokładniej zaś omawia funkcje pełnione przez: Pismo Św. i teksty teologiczne, teksty liturgiczne i akty sakramentalne, akty chwalebne i wyznawcze oraz modlitwy. W zakończeniu scharakteryzowane zostały różnice między aktami religijnymi a aktami magicznymi. Za najistotniejsze uznano: obszar działania, stosunek do sacrum oraz wykorzystywanie przez magię (w przeciwieństwie do religii) sił zła.
The article presents a functional typology of religious texts. Attention is paid to texts of the cult, rather than sermon-like, catechetic texts, the latter being, besides their uniqueness, similar to journalistic or didactic texts. Especially, the onus is put on the functions of the Bible and theological texts, liturgical and sacramental texts, prayers of praise and confession of faith, and other prayers. Finally, a discussion is offered of the differences between religious and magical acts, the most important of which include the very sphere of the activity, the attitude to the sphere of the sacred, and the use in magic (but not in religion) of evil forces.
Źródło:
Etnolingwistyka. Problemy Języka i Kultury; 2001, 13; 77-84
0860-8032
Pojawia się w:
Etnolingwistyka. Problemy Języka i Kultury
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Obcy w perspektywie socjologicznej
“Stranger” in the sociological perspective
Autorzy:
Szwed, Robert
Powiązania:
https://bibliotekanauki.pl/articles/1857660.pdf
Data publikacji:
2001
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
„obcy”
„swój”
kategoryzacja
stereotypizacja
narodowość
religia
wartości
tożsamość
“stranger”
“one's own”
categorisation
stereotyping
nationality
religion
values
identity
Opis:
Attempts at distinguishing the category of “stranger” from other research categories have been made from a variety of points of view characterising different disciplines of knowledge. The approach suggested in the article tries to set in order the existing considerations conducted in sociology. Its aim is not to reconstruct and compare all the possible explanations but rather to establish limits in which the suggested solutions may be placed. The analysis of chosen items from the literature of the subject made in the present article points to a peculiar dualism – existence of two basic ways of understanding the “stranger” and, in consequence, two criteria of “strangeness”. One of them results as it were from the essence of the “stranger” as the subject of the analysis, who is stigmatised irrespective of himself or the external perspective – the perspective of the appraising subject. One is a “stranger” by virtue of objective, unchanging factors, like e.g. race, sex, nationality or age. Most often these categories consider not so much people's very traits, as consequences of their belonging to cognitively distinguished social classes or groups. This type of explanation may be labelled as absolute or unqualified. The other criterion of “strangeness” is liquid, as it is established in a subjective appraisal by the observer in a dynamically changing context. Here it is called relative or contextual, because of the subjective perspective of appraisal dependent on a socially defined situation. As it will be shown, this type of interpretation shakes the conceptions that from social categorisation made a tool of a “necessary” division into “better” and “worse”, “one's own” and “strange” people.
Źródło:
Roczniki Nauk Społecznych; 2001, 1; 219-239
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Postawy wobec Kościoła jako instytucji publicznej w Polsce w latach 1989-1999
Attitudes towards the Church as a public institution in Poland in 1989-1999
Autorzy:
Mariański, Janusz
Powiązania:
https://bibliotekanauki.pl/articles/1857646.pdf
Data publikacji:
2001
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Kościół katolicki
dezinstytucjonalizacja religii
postawy wobec Kościoła
badania opinii społecznej
Catholic Church
de-institutionalization of religion
attitudes towards the Church
public opinion surveys
Opis:
The present considerations are only concerned with the Church's social significance and position in the society and do not touch upon its theological nature. The problem of the Church from the sociological perspective is extremely important, since in Poland − as empirical analyses show − religious involvement is closely connected to one's personal attitude towards the Church as an institution. Also the debate about the role and place of religion in public life is obscured by one's attitude towards the Church as an institution. In the article the author presented selected results of public opinion polls conducted in the recent few years by the CBOS (Centre for Social Opinion Studies), OBOP (Centre for Public Opinion Studies), Instytut Sondaży Społecznych (Institute for Public Polls) “Opinia” and Polski Generalny Sondaż Społeczny (Polish General Social Poll). The declared trust in the Church has various levels depending on the institution that conducted the poll. The differences in the obtained results range from 10 to 20%, and sometimes even more. Taking into consideration the differences in the posed questions it can be said that between 55 and 75% of the studied Poles are willing to give positive opinions about the Church in general categories. However, it is a trust of a special kind, on the level of generally accepted values. If we refer to other indexes, like conviction about the Church's dominance in the society, satisfaction with the Church's pronouncements on various social issues, Poles opinions about the Concordat, applying the principles of the Catholic social teaching by the state authorities, the Church's influence on Polish legislature etc., this trust will appear in a little different light.
Źródło:
Roczniki Nauk Społecznych; 2001, 1; 149-176
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Raz jeszcze o grobie Dzeusa na Krecie
On Zeus Grave in Crete Once More
Autorzy:
Kaczyńska, Elwira
Powiązania:
https://bibliotekanauki.pl/articles/1954799.pdf
Data publikacji:
2001
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Religia grecka
kult grobów
paradoks kłamcy
komentarze do Nowego Testamentu
Epimenides z Krety
Kallimach z Cyreny
święty Paweł Apostoł
Greek religion
the tomb cult
the liar paradox
Commentaries to the New Testament
Epimenides of Crete
Callimachus of Cyrene
St. Paul Apostle
Opis:
According to the author, the legend about Zeus' grave was probably created as early as VIII or VII centuries BC, being a part of the common tomb cult in Early Greece. In this time the Mycenaean tholos graves began to be considered as tombs of the Greek heroes and gods. However, some Greeks raised an objection to the new form of the tomb cult. The belief in Zeus' grave was regarded as downright blasphemy by Epimenides (VII/VI century BC) and brought censure upon the Cretans for being liars. This is reflected not only in Callimachean Hymnus to Zeus (vv. 8-9), but also in a lost poem of Epimenides (probably in his Theogony). A fragment of this poem has been preserved in two Syriac commentaries to the Apostle Acts (17, 28). The English translation of these Syriac sources runs as follows: “The Cretans carved a tomb for thee, O Holy and High, / Liars, noxious beasts, evil bellies, / For thou didst not die, ever thou livest and standest firm / For in thee we live and move and have our being”. This fragment may been restored in the following shape: Τύμβον ἐτεκτΥναντο σέϑεν, Κύδιστε, Μέγιστε,Κρῆτες ἀεὶ ψεῦσται, κακὰ ϑηρία, γαστέρες ἀργαί.᾽Αλλὰ γὰρ οὐ σὺ ᾽ϑάνες, ζώεις δὲ καὶ ἵστασαι αἰεί,῎Εν σοι καὶ ζῶμεν καὶ κινύμεϑ᾽ ἠδὲ καὶ ἐσμέν. Both the second and the fourth verses were quoted by St. Paul, the former as an excerption from a poem of the Cretan seer, the latter as an anonymous quotation. Two remaining lines are convincingly restored on the basis of both Syriac translations. The attribution of this tetrameter to Epimenides, the well known Cretan prophet, poet and politician, seems certain. Thus some verses of the Callimachean Hymnus to Zeus had to be modelled on Epimenides' version of the birth-story of the Greek principal god. They contain an exact imitation of the prophet's words: “The Cretans always Liars” (Κρῆτες ἀεὶ ψεῦσται) and the same arguments: (1)both poets (i.e. Epimenides and Callimachus) reproached the Cretans for the lie; (2) both think congruently that the alleged Zeus' grave in Crete was a basic reason for arising the popular opinion on the lying character of the Cretans; (3) both deny the supposed death of Zeus; (4) both believe in the immortality of the god;(5) both criticize the different traditions, referring to the authority of a god (Zeus in the Callimachean hymn) or a hero (Minos in Epimenides' poem). Callimachus of Cyrene follows silently Epimenides, summarizing the same arguments, which permit him to reject the common version of the Zeus' birth-story in Crete. He also records some of Epimenides' aetiological tales, e.g. on the Omphalian Plain and the Mountain Panacra.
Źródło:
Roczniki Humanistyczne; 2001, 49, 3; 95-124
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Filozoficzne aspekty medytacji religijnej
The Paper Deals with the Problem of Religious Meditation
Autorzy:
Lasik, Magdalena
Powiązania:
https://bibliotekanauki.pl/articles/2015935.pdf
Data publikacji:
2002
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Bóg
człowiek
intelekt
medytacja
modlitwa
religia
zmysły
Tomasz zAkwinu
wola
God
human being
intellect
meditation
prayer
religion
senses
Thomas Aquinas
will
Opis:
The attitude of the Catholic Church towards this matter has been briefly mentioned in the introduction. The main body of the article presents an attempt of philosophical (realistic) characteristic of the nature of religious meditation. Ontological pluralism and creationism have been found as one of the main metaphisical features of the world. However our main attention has been drawn to the antropological implications of the act of meditation. In the article some works concerning religious meditation written by St. Thomae Aquinatis have been recolled. Not only for reasons however but mainly because of timless, realistic solution given there. Meditation is shown as sensual-intellectual cognitive act when the thruth concerning God and the human being is considered. This truth, of natural and revelled kind, due to sensibilities are expressed in the impressions which have an impact to the intellect for further considerations. Cognitive operations are followed by an appetite constituted in acts of senses and mainly in acts of will. The paper has also shown some further consequences of the obtained results. It has been pointed out that an act of religious meditation cannot be seen as one of difficult to explain structure, relies on drowning in unconceptualized atmosphere of God's presence. On the contrary, religious meditation appears to be a highly rational act, having objective foundations, understable (to some extend) for a human being.
Źródło:
Roczniki Filozoficzne; 2002, 50, 2; 67-82
0035-7685
Pojawia się w:
Roczniki Filozoficzne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Globalizm i religia
Globalism and Religion
Autorzy:
Zdybicka, Zofia J.
Powiązania:
https://bibliotekanauki.pl/articles/2015948.pdf
Data publikacji:
2002
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
globalizm
personalizm
liberalizm
prawa człowieka
religia
globalism
personalism
liberalism
human rights
religion
Opis:
Globalism denotes the most recent direction of economical and political changes that are going on in the world. The new structures presuppose some ideological assumptions: a conception of man and cultural dominating trends. This is a naturalistic and liberalistic vision of man, a vision that does not take into account his transcendent dimension. Encounters and controversies between globalism and religion, that is Christianity, focus on the conception of man. Christianity assumes, proclaims and safeguards the conception of man as person. In this view person comes from the Personal God and goes towards Him; God is man's ultimate source of existence and the Highest Good at which man is supposed to aim through his life. The personalistic conception of man requires that in the globalistic processes man should occupy the primary place. All structures, including economical and political, should take man in all personal dimensions, together with the ethical and religious ones. Christianity as a universalistic religion is not against globalization; it takes care that its related processes are carried out in the full truth about man and aim at the authentic good of all people.
Źródło:
Roczniki Filozoficzne; 2002, 50, 2; 23-35
0035-7685
Pojawia się w:
Roczniki Filozoficzne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Hymn Kleantesa
Cleanthes Hymn
Autorzy:
Drozdek, Adam
Powiązania:
https://bibliotekanauki.pl/articles/2015926.pdf
Data publikacji:
2002
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
stoicyzm
Kleantes
religia
Stoicism
Cleanthes
religion
Opis:
Cleanthes' hymn is unique among extant fragments of the Early Stoa in respect to its form and its content. Cleanthes says that poetry is closest to theological truth and the truth that Cleanthes brings to the fore more than other Stoics is the personal character of God. God is a person and men can, and ought to, treat him accordingly by directing their prayers and worship to him. The hymn indicates that the Stoics were not fully satisfied with the discussion of theological matters in philosophical treatises in the context of physics, cosmology, and logic. The knowledge of logical laws allows man to know Logos, the knowledge of physics leads to the recognition of God as an active principle and designing fire. To see what is aproper relation of man to God, a literary form should be used in which the personal character of this relation is best seen. Cleanthes' hymn is saturated with the Stoic philosophy, but it also goes beyond this philosophy by indicating its inadequacy in respect to fulfilling spiritual needs of man. With this hymn, Cleanthes becomes a forerunner of the Roman Stoicism with its emphasis placed on religion and ethics.
Źródło:
Roczniki Filozoficzne; 2002, 50, 2; 105-122
0035-7685
Pojawia się w:
Roczniki Filozoficzne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Problem wartości różnych religii w świetle filozofii
The Problem of the Value of Various Religions in the Light of the Philosophy
Autorzy:
Moskal, Piotr
Powiązania:
https://bibliotekanauki.pl/articles/2015941.pdf
Data publikacji:
2002
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
religia
wielość religii
naturalizm
ekskluzywizm
inkluzywizm
pluralizm religijny
religion
plurality of religions
naturalism
exclusivism
inclusivism
religious pluralism
Opis:
The article consists of two parts. Part one presents various philosophical and theological standpoints concerning the case of plurality of religions. Part two concerns the possibility of philosophical appraisal of various religions. The philosophical background makes it possible to say that each religion has its subjective reasons in the ontic structure of human being. Philosophical solutions can be useful for discussions concerning the object of religion, the doctrinal truth, coherence and consistency and also credibility of revelation.
Źródło:
Roczniki Filozoficzne; 2002, 50, 2; 37-48
0035-7685
Pojawia się w:
Roczniki Filozoficzne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Problematyka Boga w myśli współczesnej
The problem of God in contemporary thought
Autorzy:
Zdybicka, Zofia
Powiązania:
https://bibliotekanauki.pl/articles/2015957.pdf
Data publikacji:
2002
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
metafizyka
filozofia religii
filozofia XX w.
Bóg
metaphysics
philosophy of religion
philosophy of the 20th century
God
Opis:
Three phenomena strike one when he investigates the history of the issue of God in the 20th century thought: (1) existence of philosophies and ideologies denying God, i.e. various forms of atheism covering an earlier unparalleled range; (2) appearance of philosophies in which the issue of God is not their inner problem (E. Husserl, M. Heidegger); (3) striving after replacing philosophy of God (metaphysical approach) with philosophy of religion, and especially with phenomenology of religion. The article contains a presentation of the issue of God in the main philosophical trends of the 20th century. Philosophy of God in its metaphysical dimension is still continued in classical philosophy. Phenomenological philosophy of religion, whose main author is M. Scheler, originates in phenomenology. The broadly understood phenomenological trend brought new approaches in which not so much the problem of God's existence and his nature, as the relation between God and man was considered. The approaches are: philosophy of dialogue (M. Buber, G. Marcel), philosophy of encounter (E. Lévinas, F. Rosenzweig), philosophy of gift (J. L. Marion). Also existentialism with its three standpoints is presented in the article: (1) natural (M. Heidegger), (2) negative (J. P. Sartre, A. Camus, M. Merleau-Ponty) and (3) positive (S. Kierkegaard, G. Marcel, K. Jaspers). In the article also the problem of relations between science and the issue of God is considered, pointing to various solutions (P. Teilhard de Chardin, H. L. Bergson; philosophy of process − A. N. Whitehead, Ch. Hartshorne). A special place is taken by a discussion of the issue of God in philosophy of process.
Źródło:
Roczniki Filozoficzne; 2002, 50, 1; 553-574
0035-7685
Pojawia się w:
Roczniki Filozoficzne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Plato’s Philosophical Definition of Catharsis
Platońska filozoficzna definicja katharsis
Autorzy:
Podbielski, Marcin
Powiązania:
https://bibliotekanauki.pl/articles/1954288.pdf
Data publikacji:
2003
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Grecja starożytna
religia
filozofia
Platon
katharsis
katharmos
oczyszczenie
ancient Greece
religion
philosophy
Plato
purification
Opis:
Artykuł stanowi próbę weryfikacji trafności definicji formy κάqαρσις, jaką Platon daje w Sofiście (Soph. 226d 5-10 jako καqαρμός, 226e 5-6 utożsamiony z κάqαρσις), a którą streszcza autor Definicji Platońskich jako „oddzielenie tego, co gorsze, od tego, co lepsze” (Def. 415d 4). W tym celu dokonano przeglądu różnych typów oczyszczeń i różnych typów μιάσμα, znanych kulturze greckiej, a zaprezentowanych w publikacjach Louisa Mouliniera i Roberta Parkera. Oczyszczenie jest przywróceniem stanu czystości. Stan ten, określany przez Greków słowem καqαρμός, był rozumiany przez analogię do stanu czystości fizycznej. Czystość fizyczna, niezależnie od sposobu, w jaki została osiągnięta, jest dla Greków stanem bycia sobą, wolności od domieszek. Z tego względu jest pożądana jako stan dobry. W tym też sensie człowiek zdrowy jest człowiekiem czystym. Nazwa κάqαρσις stosuje się wszelako w języku greckim wyłącznie do oczyszczenia na sucho, bez użycia wody, oraz do uleczenia, w tym wypadku już w dowolny sposób. Natomiast nazwa καqαρμός jest używana jedynie na oznaczenie oczyszczeń rytualnych. Wydaje się, że cel wielu oczyszczeń rytualnych można ująć jako usunięcie piętna zła. Przez jakiś zły postępek lub przez kontakt ze złem, ze śmiercią, przez obrazę bogów pojawia się na konkretnym człowieku rodzaj niewidocznego brudu, μιάσμα. Brud ten stwarza barierę między owym człowiekiem a bóstwem lub społeczeństwem. Jego usunięcie, analogiczne do obmycia się z brudu, pozwala na powrót do społeczności i ponowienie czynności sakralnych. W kulturze greckiej istniały ponadto oczyszczenia rytualne o charakterze zbawczym. Dzięki nim miało być możliwe zbliżenie człowieka do bogów. W koncepcji Empedoklesa służą one oczyszczeniu dajmona, którym w istocie jesteśmy, ze wszystkiego, co ziemskie; mit orficki pozwala w nich widzieć oddzielenie boskiej cząstki w nas od tego, co śmiertelne. Nie wiadomo jednak, jak dokładnie rozumiano wiele rodzajów oczyszczenia zbawczego. Zapewne też nie zawsze było to jasne dla ludzi, którzy takie oczyszczenia praktykowali. Dokonywano także wielu oczyszczeń o zupełnie niejasnym przedmiocie i celu. Oczyszczenia rytualne można by przeto, zgodnie z intencją Platona, ująć jako rodzaj oddzielenia zła i dobra, podobnie jak przywrócenie czystości fizycznej i uleczenie, lecz należy zarazem pamiętać, że jest to już interpretacja nałożona na grecki uzus i związane z nim intencje. Interpretacja taka uznaje za mało istotne dwa fakty: to, że dla Greka słowa κάqαρσις i καqαρμός nie miały tego samego znaczenia, oraz to, że często nie był on w stanie w danym typie oczyszczenia wyraźnie wskazać dobrego z natury przedmiotu oczyszczenia i usuwanego zeń w jakiś sposób zła. Definicja Platona nie oddaje więc istotnego, choć być może dla nie-filozofów niejawnego sensu greckich słów κάqαρσις i καqαρμός. Platon raczej sens ten modyfikuje: przekształca w ścisły i filozoficzny termin coś, co dla Greków było tylko zbiorem niezbyt jasno zdefiniowanych słów i wiążących się z nimi podobnych, lecz zarazem licznych i w szczegółach odmiennych idei.
Źródło:
Roczniki Humanistyczne; 2003, 51, 3; 49-61
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
W poszukiwaniu paradygmatu antropologii religii
In the Search of a Paradigm of the Anthropology of Religion
Autorzy:
Szafrański, Adam A.
Powiązania:
https://bibliotekanauki.pl/articles/1857222.pdf
Data publikacji:
2003
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
antropolog
antropologia religii
etnografia „przejrzysta”
kultura jako „sieć znaczeń”
religia
rytuał
„żywa” etnografia
anthropologist
anthropology of religion
„transparent” ethnography
culture as a „network of meanings
” religion
ritual
„living” ethnography
Opis:
In our anthropological considerations today we refer to the conclusions given by C. Geertz. They may seem to have only a historical character. The paper sought to show symptoms which prove that Geertz's thought has not so much been revitalized as its success has never been on the wane. Similarly as in the case of British anthropology, which is in principal pursued in the functional-structural spirit, bringing to mind the „immortal” figure of Malinowski, so Geertz's works were read in the United States in the 1960s. At the moment, they are also read in Indonesia, in such countries as, for instance, China, Germany, Russia, Holland, or Portugal.
Źródło:
Roczniki Nauk Społecznych; 2003, 31, 1; 119-137
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
„Dlatego ogarnięci wielką nikczemnością, nigdy nie uwolnicie serca od smutnego cierpienia” – empedoklejski grzech
“And this is why, seized with great wickedness, you’ll never rid your heart of sad sufferings” – Empedoclean Sin
Autorzy:
Kulig, Katarzyna
Powiązania:
https://bibliotekanauki.pl/articles/1953973.pdf
Data publikacji:
2004
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
empedoklejski grzech
kara
mit
religia
Empedoclean sin
penalty
myth
religion
Opis:
Empedocles of Acragas showed “the history of sin”. From his poem we may learn what the sin consisted in, what was its cause and consequence, as well as how it might be avoided. Empedocles presents some advice that is supposed to help man stay ‘pure’. The one, who stains his hands with blood or commits perjury – for these are the two aspects of Empedocles’s sin – after his death will be driven out of the country of ‘happy gods’. His daimon will ‘purify’ himself in his subsequent incarnations, and at last he’ll have the honor of seeing the immortals again.
Źródło:
Roczniki Humanistyczne; 2004, 52, 3; 97-108
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Wyświetlanie 1-15 z 1740

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