Studia Bydgoskie
Stały URI zbioruhttps://theo-logos.pl/handle/123456789/31554
Przeglądaj
Przeglądaj Studia Bydgoskie wg Autor "Grabowski, Rafał"
Teraz wyświetlane 1 - 6 z 6
- Wyników na stronę
- Opcje sortowania
Pozycja Ciało człowieka i jego znaczenie w filozofii racjowitalizmuGrabowski, Rafał (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)The following article presents the issue of the human body in the ratiovitalist concept initiated by José Ortega y Gasset, later on continued and developed by Julián Marías. Both acknowledge the corporeal dimension of human existence as a circumstance of human life. Through his analysis of the person’s internal corporeality, Ortega y Gasset attempts to describe the topography of human personality. The Spanish philosopher distinguishes three elements of the human psyche: vitality (vitalidad), soul (alma) and spirit (espíritu). However, with reference to those, Ortega does not formulate any hypothesis or definite metaphysical statement on the human being. What he tries to achieve is to name the three levels of phenomena in the human interior. In his attempt to describe human corporeality, Julián Marías uses the category of installation (instalación), which he claims is indispensable in the approach to the human being as an empirical structure and is characterized by relative stability. According to the Spanish philosopher, there are two forms of radical installation in human life: one is worldhood (mundanidad) and the other is corporeality (corporeidad) itself. While the former plays a more important role in the analytical structure of human life, the latter is of vital significance in the empirical structure.Pozycja Juliána Maríasa rozważania o szczęściuGrabowski, Rafał (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2007)Pozycja Koncepcja powołania w filozofii J. Ortegi y GassetaGrabowski, Rafał (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)According to Ortega y Gasset, life is not given to human beings in a readymade form; instead it is a task. Faced with their own existence, which happens, humans feel inclined to act, to do something, as they realize their insufficiency. Therefore, as Ortega says, people are beings that shape themselves; beings that must define their identities through their actions and thus determine what they themselves will become. That is a fundamental task which human beings must undertake as their life mission, each time taking into account the circumstances that form part of their lives. For Ortega this means that each person should discover their individual vocation. This article attempts to grasp the idea of vocation in Ortega y Gasset’s thought as well as present the place this life category holds in his philosophy. The voice of calling is regarded by Ortega as a radical reality that constitutes and dynamizes life itself. In order to understand your self, you must discover your vocation, which not only manifests itself as an imperative of will, but is also transitive in nature thus open to the meaning of circumstances. However, humans may either account for the voice of calling in their life designs or reject it. A life complete, in which a person finds their true identity – thus an authentic life – is one that contains an answer to their calling.Pozycja Krzysztof Mech, Logos wiary. Między boskością a racjonalnością, Instytut Myśli Józefa Tischnera, Kraków 2008, ss. 464 + VIII.Grabowski, Rafał (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)Pozycja Mieczysław Jagłowski, María Zambrano: anamneza i filozofia poetyckiego zbawienia, Wydawnictwo Adam Marszałek, Toruń 2009, ss. 255Grabowski, Rafał (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2010)Pozycja Tadeusz Gadacz, Filozofia Boga w XX wieku. Od Lavelle’a do Tischnera, Kraków 2007, ss. 211.Grabowski, Rafał (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)