Wokół realistycznej filozofii bytu Étienne’a Gilsona. Od Bytu i istoty do Filozoficznych stałych bytu
Review of: Étienne Gilson, Od Bytu i istoty Étienne Gilson, Filozoficznych stałych bytu
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Review of: Étienne Gilson, Od Bytu i istoty Étienne Gilson, Filozoficznych stałych bytu
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Review of: Predrag Milidrag: Ustrojstvo stvorenog bića u De enteu Tome Akvinskog Akademska knjiga – Institut za filozofiju i društvenu teoriju, Novi Sad – Beograd 2019.
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The topic about ‘The Problem of God’ (die Gottesfrage) is one of the most important discussions for contemporary dogmatic theology and theology ingeneral. The thought of Walter Kasper, who this year is celebrating his 90th birthday, is characterised by a creative and open-minded approach to contemporary challenges. This article analyzes Kasper’s reflection on ‘The Problem ofGod’ based on three monographs of the German cardinal: ‘Jesus der Christius’,‘Der Gott Jesus Christi’ and ‘Katholische Kirche. Wesen – Wirklichkeit –Sendung’. The first part of the article presents selected topics of KasperʼsChristology. The next part analyzes the causes of the current crisis of faith in God and the solutions proposed by the German theologian as a response tomodern atheism. In the last part, the subject of reflection is the Church, which, according to Kasper, is to effectively make present in history the salvific work of Jesus Christ and be an icon of the Holy Trinity.
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Atheism as a practice of life is becoming increasingly popular in modernwestern societies. A life devoid of reference to religious practices is becomingnot so much an element of rebellion against the established religious traditions,but more of a certain obviousness that no one contests. Hence the questionarises, how is the Church to function in such an environment and how to preachthe Gospel? Pope Francis, and whim him modern theology, is increasinglyemphasizing the role of the Church as a servant who, in humility and socialengagement and through work of mercy, can preach the Gospel to modern man.The Church should proclaim the Gospel not through speculative theology, butthrough engagement with the poors and most need.
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The content of the dissertation is the analysis of the name “I Am that I Am” in the context of hermeneutical implications of the concept of existence. The author does not limit himself to the theological issue, but he derives from it metaphysical (ontological) consequences that boil down to a logical reflection on the category of existence. He builds on that ground an original theoretical position which he calls ethosophy.
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Ricoeur’s conceptual framework of the “Masters of Suspicion” is rooted in the proposition that Marx, Nietzsche, and Freud advanced a profound reinterpretation of human consciousness, history, and culture by delving into concealed motives and latent meanings that often elude superficial observation. Each of them, in their unique manner, employed a methodology Ricoeur terms “hermeneutics of suspicion,” exposing foundational structures, desires, and conflicts that shape human experience in general and religious experience in particular. Their critiques of religion offered a deeper analysis, ultimately unveiling the intricate relation between societal structure (Marx), power dynamic (Nietzsche), and ideology (Freud). In this paper, we pose the question: Why does Ludwig Feuerbach, ostensibly one of the most committed practitioners of the hermeneutics of suspicion according to Ricoeur’s canon, not share this esteemed title with the others in Ricoeur’s ‘hall of fame’?
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The paper has two parts. The first part treats of the truth’s conception of classical Christian philosophy of saint Augustin and saint Thomas Aquinas. They give the definition of truth as adaequatio of human intellectual judments and things. The wrong interpretations of truth are consequence disregard’s of truth’s one elements: object of knowledge – things (philosophical idealism) or subject of knowledge – activity of mind (epistemological sensualism). According to the classical philosophy truth is not only objectiv but also constant and universal. The fallowers of Marxism, liberalism and postmodernism accept epistemological and axiological relativism. The second part of paper explains Karl Popper’s conception objectiv knowledge. He rejects epistemo- logy of neopositivism and extreme rationalism, but suggests supercritical theory of objective knowledge. He also proposes the method of tests and mistakes in the scientific search of truth. Popper distinguishs theree parts of world: physical things, human’s consciousness and objective ideas/values. The objective knowledge is possible only in the last world, but she is not certain.
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To live in the spirit of prayer and to always cultivate it in relation to fellow human beings means to transmit a smile full of optimism and an action full of light, holy joy, serenity and peace addressed to a troubled world , suffocated by worries, immersed in the tumultuous debauchery of the passions and desolate in the approach to earthly life... As a result, the specific aspects of the spirituality of the philolocal fathers regarding prayer remain eternally current models, with much spiritual benefit for those who wish to cultivate them in the Christian life.
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The paper focuses on four main topics: (a) increased theological standing of Aristotle in the 15th century; (b) critical concerns over the compatibility of Aristotle’s philosophy with Christianity, as well as over its interpretation by Averroes; (c) search for the “historical Aristotle” and an objective assessment of the resultant interpretations of Aristotle’s philosophy; (d) identification of Thomism with Christian Aristotelianism.
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In this paper, we set out to show that the relationships between individuals, including the intersubjectivity inherent to the body politic, are also affective relationships, so as to reconstruct Spinoza’s minimalist theory of tolerance. According to Spinoza’s concept of affectivity and bodily life, affection refers to a state of the affected body and implies the presence of the affecting body, while affect refers to the transition from one state to another, taking into account the correlative variation of affective bodies, that is, the affect is always a passage or variation in the intensity of our power to exist and act—the increase or decrease, the favoring or the restraint of our power to exist and act. We argue that Spinoza’s geometry of affective relations decisively contributes to a political theory of democracy, insofar as it anticipates modern, liberal conceptions of tolerance.
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Alvin Plantinga challenges the rooted tradition of thinking about justification as the subject’s fulfillment of his or her epistemic duty. I try to show that, in several respects, Plantinga misinterprets the idea of epistemic duties and that, consequently, his argument against deontologism is not sound. I begin by summarizing Plantinga’s understanding of epistemological deontologism and then offer my own critique of this interpretation, which focuses on five issues: the problem of recognizability of epistemic duty, describing epistemic duty as subjective, Plantinga’s assumption of the principle of obviousness, the understanding of justification as absence of guilt, and the issue of doxastic voluntarism.
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The article presents Thomas Aquinas’ concept of pleasure in other’s misfortune (Schadenfreude), i.e. specific joy, the source of which is the suffering of other people. The first part describes the ancient Schadenfreude sources that inspired Aquinas. The second part deals with the concept of hatred that underlies the concept of Schadenfreude. In the third part, it is presented Aquinas’ attempt to distinguish between various cases of the occurrence of Schadenfreude and an attempt of their moral justification.
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The development of studies on the first- and third-person human experience which took place in the 20th century revealed the need to re-empirize Thomistic anthropology. Among the thinkers who undertook this task were Karol Wojtyła and Mieczysław Krąpiec. This re-empirization was linked with adapting the cognitive tools developed within the modern philosophy of the subject to descriptions of the first-person experience. Wojtyła assumed that the starting point of the cognition of the personal subject was the experience of performing an act, in opposition to what happens within a man. Krąpiec criticized this concept and proposed basing Thomistic anthropology on the subjective experience of existence, in which the ‘I’ manifests itself through ‘my’-acts. The experience of the act, on the one hand, and the immanence and transcendence of the self in relation to ‘my’-acts, on the other hand, allowed these philosophers to build an anthropological bridge to the Thomistic system.
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The paper is a response to the polemic of Stanisław Ruczaj with the argument from the Incarnation, which was presented in the book Ukrytość i Wcielenie. Teistyczna odpowiedź na argument Johna L. Schellenberga za nieistnieniem Boga [Hiddenness and the Incarnation: A Theistic Response to John L. Schellenberg’s Argument for Divine Nonexistence]. Ruczaj accuses the so-called incarnational defense that it does not consider the possibility that God is both incarnate and not hidden. In my response, I am focusing on the reasons why I believe it is possible that the option described by Ruczaj is excluded for God. In my opinion, there are reasons to think that it is (a) logically contradictory, (b) inconsistent with God’s perfect moral character, (c) it would not result in the elimination of nonresistant nonbelief in the Incarnation.
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Ksiądz Marek Dobrzeniecki przynależy do kręgu filozofów analitycznych, świadomie akceptując zalety i ograniczenia tego sposobu myślenia. Cieszy go, że za sprawą Petera Fredericka Strawsona, doszło w tym środowisku do odczarowania pojęcia metafizyki i powrotu do zagadnień powszechnie uznawanych za godne stałego namysłu. Mimo to pozostało przekonanie, że w filozofii niezbyt istotne są ustalenia esencjalne, liczy się natomiast niezależny od danej kultury jeden wielki dyskurs, w którym można formułować jak najbardziej racjonalne za i przeciw stanowisku innych badaczy. Nie jestem zwolennikiem tego typu postaw teoretycznych, ale doceniam ich wymowę metodologiczną.
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In the article I refer to the philosophy of William Hasker and his proposal to reconcile respect for the basic dogmas of Christianity with the contemporary standards of knowledge and the needs of people today. In the first part I analyse Hasker’s view on the idea of Christian philosophy. Since he assumes the truthfulness of the main doctrines of Christianity, he is not opposed to being referred to as a Christian philosopher, but neither is he enthusiastic about this name. This attitude is the result of his conviction that the state of absolute neutrality is not possible in philosophy and that regardless of the views accepted as true by a given thinker the requirement for good philosophy is fairness and evaluating all perspectives and beliefs for their internal coherence and their correspondence with the evidence. Therefore, Hasker first tries very carefully to reconstruct positions different from his own and to track down various difficulties in them, especially contradictions. In my opinion, however, the objection of self-contradiction is ineffective when applied to philosophical positions which, as a rule, use vague concepts. The same applies to the claim that these positions are contradictory to evidence, because one of such vague notions is also the notion of evidence. That is why philosophical claims have the extraordinary ability to persist in life or unexpectedly revive after being considered definitively dead. It does not follow from this that one cannot convincingly justify one’s position using less formal criteria. In the second part I focus on the rhetorical device used by Hasker to make his concept of God more attractive. He suggests that we should shape our concept of God based on our idea of a great man, i.e. one who educates children to live independently and is able to effectively and fairly manage large groups of people. Leaving aside the accusation of anthropomorphism, the question arises about the epistemic value of this image, which is not universal, changes over time and depends on the conditions in which people live. The content of this image proposed by Hasker isn’t also consistent with the idea of the God of Christian orthodoxy, which is dominated by traditional rather than open theism. This is where the problem of linking creative thinking and respect for Christian identity arises. Regardless of the opinion that open theism has among traditional theists, Hasker supports the concept of a strong Christian identity determined by a universally recognized creed. I propose to treat this identity a little more flexibly.
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The essay is a response to Piotr Gutowski’s Creative Thinking about God and Respect for Christian Identity. The author clarifies his understanding of the Christian integrity and responds to some criticisms formulated by Gutowski.
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I consider three candidates for ultimate understanding: (1) ultimate agency, the familiar idea of understanding the existence and nature of the universe as created by God for good reasons; (2) axiarchism, the initially counter-intuitive idea that goodness is the first cause of contingent reality; and (3) plenitude, the thesis that all possible types of situation are real. After some initial clarification, I note the problems with axiarchism, and offer solutions. These solutions require the unification of space and time as space-time, and the consequent introduction of what might be called hypertime, but which I take to be true time—Time with an upper case “T”. I note how axiarchism and plenitude may be combined into the Plenum Bonum thesis that all and only good universes are real. Next, I note some problems with agency as an ultimate way of understanding. Finally, I solve these by means of a theory of agency as completing axiarchism, the Good versus Good theory.
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In a previous work I considered the philosophically neglected phenomenon of “Fortunate Misfortune” (or FM). This follows from the way in which sometimes what seems an obvious misfortune turns out, in fact, to be actually good fortune. The paradox, in a certain class of cases, is this: if a seemingly unfortunate aspect of a life has proven to be beneficial overall, then it has not been a real misfortune. However, certain aspects of actual lives seem to be obvious misfortunes, irrespective of what follows. Often, saying both that the life-aspects under consideration are misfortunes and denying that they are, seem unacceptable. In the present paper I aim to survey some of the conceptual, moral and social implications of cases of Fortunate Misfortune. This will be mostly done in the form of questions, exploring the perplexities FM brings up and the challenges it hence poses for further work.
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The article contains a comparative analysis of the thought of Russian émigré philosopher Semen Frank and one of the most prominent representatives of process philosophy and theology Charles Hartshorne. Among the points of convergence, their integral vision of reality was pointed out. Frank’s and Hartshorne’s approaches to the question of cognition of God were considered, with special attention paid to their interpretation of the ontological proof. Hartshorne was familiar with Russian thought and even wrote reviews on Zenkovsky and Lossky’s classic books on the history of Russian philosophy, where he mentioned Frank more than once. One cannot speak of the two thinkers’ influence on each other, but rather of a common philosophical heritage going back to Plato.
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