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Tytuł:
O Jednem w perspektywie filozoficzno-religijne
On The One in a Philosophical-Religious Perspective
Autorzy:
Karpiński, Maciej
Powiązania:
https://bibliotekanauki.pl/articles/607479.pdf
Data publikacji:
2010
Wydawca:
Uniwersytet im. Adama Mickiewicza w Poznaniu
Tematy:
Transcendens
Immanens
arche
rational principle
Opis:
The One is the identity of Transcendens-Immanens. Far (external) as Transcendens, It becomes close (internal) as Immanens. This closeness entitles us to try to express the One. Reason, will and - involving both, in sacrum area - faith can testify of the One. It is previous to every philosophical discourse, which is asking about the principle of universe (arche). The One is previously given and - at least implicite - present in discourse. It is also, exactly as arche, the completion of this discourse. In the philosophy, which starts from and completes on the One, we can see the structural conflict between dualistic form of principium rationis and the trend to unity. However, this conflict seems to be the strength of the philosophy, when it assumes the positive shape of balance between rationality and extrarationality (existence). The One cannot be comprehended in rational way, because principium rationis invariably imposes to consider the One in contrast to multiplicity. „The One” in such understanding is not Transcendens (-Immanens), while entangled in dualism. Only in the symbiosis of rational and existential orders (thanks to mentioned balance) the One can overcome the rational determinateness. Then It reveals itself in eschatological dimension as Deity; the philosophical space becomes the religious space. Mystical experience takes place of meditation, becoming a kernel of faith - ultimate care. The commonness of ultimate care experience, which is known by every man, tends to stand for mystical egalitarianism, which means recognition of mystical state as the experience inherent connected with the human fate. As an expression of Transcendens-Immanens, the One calms. The One is a password (word of passing) ciphering arche of philosophy and Deity of religion. Reading of this cipher requires the cooperation of reason and existence - thinking and participation.
Źródło:
Poznańskie Studia Teologiczne; 2010, 24; 335-358
0209-3472
Pojawia się w:
Poznańskie Studia Teologiczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Differentia specifica kabalistycznej kategorii Ein Sof
Differentia specifica of the Kabbalistic Category Ein Sof
Autorzy:
Brylla, Dorota
Powiązania:
https://bibliotekanauki.pl/articles/2143999.pdf
Data publikacji:
2021-01-30
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Ein Sof
sefirot
kelim
transcendens
immanens
kabała
żydowski mistycyzm
żydowski ezoteryzm
judaizm
teologia negatywna
sephiroth
transcendence
immanence
Kabbalah
Jewish mysticism
Jewish esoterism
Judaism
negative theology
Opis:
The present article deals with the fundamental concept in Kabbalah, i.e. the classical Jewish mysticism (Jewish esoterism) from the 11th century onwards, namely the Ein Sof category. Ein Sof - the term that indicates the status of Deus absconditus, Deus otiosus, the totally transcendent God - exemplifies the apophatic, ultra-negative way of thinking and talking about God. Ein Sof, literally “without end”, “endlessness”, refers to God in “his” unknowable, unthinkable, inaccessible, and non-revealing peculiarity. And yet, Jewish mystics did try not to leave this concept completely without any specifications. As a matter of fact, kabba- lists, to talk about the manifested Ein Sof, use the conception of sephiroth that in developed kabbalistic exegesis means divine attributes, potencies, and emanations, through which - cause they are the immanent part of Ein Sof’s nature - God can be comprehended and even described. Jewish mystics treated the sephiroth as the divine “instruments”, “vessels” (kelim), and the question of great significance was how far the kelim were consubstantial, isomorfic with Ein Sof. The majority of kabbalists came to a conclusion that the sephirothic kelim are in fact identical with Ein Sof in their essence, with the assertion that in sephiroth Ein Sof, i.e. Deus absonditus, becomes Deus revelatus. Hence, sephiroth are simultaneously the substance of Ein Sof and the divine “instruments”, and it is only owing to them that God Ein Sof can be anyhow held forth on.
Źródło:
Roczniki Teologii Fundamentalnej i Religiologii; 2012, 4; 179-203
2080-8534
Pojawia się w:
Roczniki Teologii Fundamentalnej i Religiologii
Dostawca treści:
Biblioteka Nauki
Artykuł
    Wyświetlanie 1-2 z 2

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