Roczniki Teologiczne, 1991-1992, T. 38-39, z. 2

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Przeglądaj Roczniki Teologiczne, 1991-1992, T. 38-39, z. 2 wg Autor "Bartnik, Czesław S."

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    Osoba a umysł
    Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
    The mind in the Greco-Latin tradition has been called by various terms: intellectus (nous, ennoia, dianoia, synnoia, noema, noesis, synesis), ratio (logos, logismos, syllogismos, logistikon), animus, anima, mens, (psyche, phren, phronema, phronesis, thymos, pneuma), conscientia (syneidesis, syneidos), sensus (aisthesis) and others. In the philosophical and theological tradition it was understood in a reistic manner, regardless of a close relation to the person. However, it must be taken as being absolutely incorporated in the person, and as incomprehensible without the person. One has to assume a kind of Chalcedonism here: psychical, empirical and material “nature” is translated into spiritual, transempiricial “nature” – and vice versa – in the person. The mind can exist act and only in the person as absolutizing subsistence, and above all in the man as a common dome for the corporal and spiritual sphere.
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    Utopia – realizm w teilhardowskiej wizji człowieka ewolucji
    Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
    Pierre Teilhard de Chardin (1881-1955) has created the conception of the man of evolution. This evolution bears the universal and somato-psychic dimension. In its focal point it is successful, irreversible and final. A particular social vision results from this evolution. The structure of this convergent evolution can be uthopian, but the content of this evolution of humanity (anthropogenesis, ecclesiogenesis and Christogenesis), particularly with Christ as its point Omega it bears an extrauthopian character.
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    Z fenomenologii liturgii
    Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
    Liturgy is a phenomenon which can be sensibly explained only in the light of personalism. Then it turns out to be a particular „theo-logy” and anthropology. The author touches upon the following fabrics of the Catholic liturgy: the liturgical language and liturgical semantics, aesthetics and the liturgical sense, the cathegoiy of the soul and body, objectivism and subjectivism, individualism and societism, the cathegoiy of nature and culture, the liturgical style and the private style, logic and freedom, logos and pragma.