Spis treści



Spis treści


Abp Józef Życiński: Between Nature and Culture – the Dialogue of Science with Christian Faith
Jerzy Breś: Ewolucja a Boskie cele w świecie przyrody
Ks. Wojciech Pikor, Pytanie o mesjański sens Izajaszowych proroctw o królewskim potomku.Część I: Iz 7,1-25
Artur Szutta: Personalizm liberalny? [pdf pdf (236.33 KB) ]
Michał Kaczmarek, Reprezentacje pamięci religijnej w dziele „Na wysokiej połoninie” (z problemów mnemologii Vincenza)




Ks. Janusz Mariański, rec.: Arkadiusz Jabłoński, Budowanie społeczeństwa wiedzy. Zarys teorii społecznej Karla R. Poppera, Wydawnictwo KUL, Lublin 2006
Mariusz Zemło, rec.: Janusz Mariański, Socjologia moralności, Wydawnictwo KUL, Lublin 2006
Wojciech Gretka SDB, rec.: Steven Pinker, Tabula rasa. Spory o naturę ludzką, tłum. A. Nowak, Gdańskie WydawnictwoPsychologiczne, Gdańsk 2005
Jerzy Breś, rec.: Brian Davies, Wprowadzenie do filozofii religii, przeł. Wacław J. Popowski, Prószyński i S-ka, Warszawa 2006
Ks. Ryszard Groń, rec.: John R. Sommerfeldt, Aelred of Rievaulx. On Love and Order in the World and the Church, The Newman Press, New York–Mahwah 2006
Maria Ołdakowska, rec.: Michel Pastoureau, Średniowieczna gra symboli, tłum. H. Igalson-Tygielska, Oficyna Naukowa, Warszawa 2006




Die Evolution im Vergleich mit den Gotteszielen in der Natur

Die Darwintheorie von der Evolution führt zu vielen, komplizierten Schlussfogerungen. Sie unterliegt auch mehreren philosophischen Interprätationen. Der Artikel ist ein Versuch auf die Frage zu antworten: Wie kann man „blinde Evolution" mit der Verwirklichung von Gotteszielen in der Welt in Einklang bringen. Der Evolutionsalgotithmus ermőglich nicht den Endeffekt von der Naturentwicklung vorauszusehen. Ein Versuch dieses zu erklären, bildet die Chaostheorie. Auf der Naturebene ist die Mőglichkeit das Weltziel zu bestimmen, diskutabel. Aus der theistischen Perspektive aber lässt sich der Gott, zeigen der inspiriert, der den Dynamismus erteilt, der die Welt aktivisiert. Die vorgeschlagene Auffassung macht darauf aufmerksam, dass der Gott, die evolvierende Natur zu Seinen Plänen fűhren kann.



The Question of Messianic Sense in Isaiah's Prophesy
of the Royal Offspring. Part I: Is 7, 1-25

The article undertakes the question concerning the character of the messianic prophesies contained in Is 7; 9; 11. It opens with a presentation of hermeneutic issues related with the interpretation of these texts: the definition of Messianism, the identity of the Emmanuel, relationships between the tree prophesies, and the possibility of applying a synchronizing and diachronic approach to their analysis. The agreements begun there caused a tendency for abuse in the exegesis of Isaiah's predictions in both approaches: the diachronic perspective allows for a reading in the direction of interpretation undertaken in subsequent re-readings of Isaiah's words, but the synchronistic perspective serves in the analysis of motives composing a picture of the foretold ruler. The practical application of these assumptions in the analysis of Is 7 allowed for presenting a series of conclusions. Originally Isaiah's prophesies were contained in verses 14-15.17.20. Isaiah himself did not know the identity of the foretold Emmanuel, but after proclaiming this prophesy several times he interpreted it once again in new historical conditions, from which he tended to identify this figure with King Hezekiah. The prophet imposes this "historical" interpretation in subsequent re-readings of chapters 9 and 11, where he will primarily develop the aspect of royal authority of the foretold Emmanuel. In the case of Is 7, the Messianic text can be spoken of mostly on account of the prediction of the new quality of governing in Israel. From this, this prophesy also sets the foundation for proto-eschatology, in which time is seen in relation to the new order which God wants to institute on the earth through the Emmanuel, graced with divine qualifications to carry-out authority. Without a doubt, Isaiah stands at the beginnings of expectations for the messianic king, at the same time giving messianism a royal character univocally personal.


Liberal Personalism?

Liberalism is undoubtedly the most influential child of modernity in the western political philosophy and social life. Of course, it is hard to speak of liberalism as one, consistent, squarely defined philosophical system. Nonetheless the term "liberalism" is systematically used to describe quite a numerous group of writers and their beliefs, both by its critics and its advocates. By the catholic writers it has been mostly conceived as anti-religious (anti-catholic in particular) movement full of errors. True, liberalism, for the most part, has developed in the opposition to Christianity, especially Catholicism. However, one can also say that both, liberalism and Catholic thought have undergone a long evolution, and today they seem to be much less at odds as they used to.
The aim of this paper is to substantiate the above observation by showing liberal aspects of personalistic philosophy of Karol Wojtyła (one of the leading catholic philosophers, later pope John Paul II). Our starting point is to determine what we understand by the term "liberalism". Although the task of defining liberal tradition is impossible to accomplish, it is possible to list some key liberal ideas. Following John Gray's description of liberalism, we point at four characteristics, essential to most kinds of liberalism: individualism, egalitarianism, universalism, and meliorism. Then, having explained the meaning of the four, we analyze essential ideas of Wojtyła's personalism. It seems that Wojtyła's emphasis on human free and conscious act as a necessary means to person's development makes his anthropology very close to liberal tradition. His personalism seems to satisfy the criteria of liberal thought. It can be described as individualistic (of course, given a special understanding of individualism), egalitarian (with his emphasis on equality in personal dignity), universal and optimistic (trust that it is possible for a person to develop, even if her own decision is a necessary condition of that development).
Although there are certain features that make Wojtyła's personalism differ from the most liberal tradition, its sharing with liberal tradition the four basic liberal ideals allows at least for a constructive discussion between them over essential issues in the contemporary social philosophy.


Representations of Religious Memory in Stanisław Vincenz's
"On the High Uplands" Series

The article is dedicated to the question of religious memory in Stanisław Vincenz's On the High Uplands series, which apart from narratology, rhetoric, genealogy and other issues comprises part of the many aspects of Vincenz's mnemology. These reflections concentrate about the literary representations of religious memory of two groups of confessions: Christian (Hucul) and Jewish (Hasidic) presented by Vincenz. Representations of religious memory here are grasped in relation to folk memory. The sketch discusses, among others: the issues concerning memory and forgetfulness as attributes accompanying Hucul and Hasidic imaginings of God and satan; the specifics of religious remembrance of God among the heroes of the series; the function of memory in the personal spiritual life of select figures and congregations; the place and role of "guards" and transmitters of religious memory; the grading and diversifying of forms of memories of religious groups (from institutionalized religious memory in the form of dogmas written in books after the common and fork grasp of religious memory); and the forms of cultivating religious memory in the forms of literature, holidays, rituals and cults particularly taking into account the place and role of memory in the Hucul cult of the dead.







Autor: Robert Kryński
Ostatnia aktualizacja: 24.09.2008, godz. 10:16 - Robert Kryński