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Pozycja Filozofia chrześcijańska wobec tzw. kryzysu wartościBochenek, Krzysztof (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)A man is a human being doomed to live in the world in which he faces alternative values. Therefore, the issues related to the values are constantly arousing a considerable interest on the level of philosophical reflection as well. It is hard to indicate such a philosophical system which would not deal with this matter. Every system introduces one or another hierarchy of values, or declares the lack of it. For a long time, in the Ancient Times and Middle Ages, a triad – Truth, Good and Beauty constituted a harmony of values complementing each other. This assumption of harmonious-natured values, since at least the times of Hume, has been superseded by the conflict-natured values statement accompanied by a subjective interpretation. A contemporary man negating the sense of philosophical thinking, in particular, theological one, is pursuing the sources of knowledge and values either in himself or in the empirical world. The issue of value classification is not, however, especially for the Christian reflection, a purely academic task with relatively small practical importance. The price of the lack of adequate attention devoted to this subject is, after all, a serious confusion over the contemporary axiological considerations.Pozycja Filozoficzne aspekty rozważań krakowskich scholastyków wokół kwestii nieśmiertelności człowiekaBochenek, Krzysztof (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)As one of the most obvious truths for the medieval people was the fact that they were aware of passing away, that is why eschatological issues constituted one of the most vital motives of the medieval philosophy. In the early Middle Ages deliberations were characterized by a synthesis of the Plato tradition and Christian tradition postulates illustrating a man as a creature whose immortal soul created by God seemed to stand in the opposition to the material body. A breakthrough in the reflection upon the nature of the man came when the Latin world, thanks to St. Thomas Aquinas, got acquainted with the Aristotle conception of the anthropology which tightened the relationship between soul as a form and body as a matter. However, according to the authors of that time, this conception seemed to threaten soul immortality. They claimed that the best way to protect the indestructible character of the human soul is to loose its link with the body. Taking into account these issues, especially in the late Middle Ages, at the time when Krakow Scholastic School was being established, more and more people started to claim that soul immortality can not be justified in terms of philosophical inquiries, on the contrary it should be treated only as the truth of faith. Krakow scholastics also tried to scrutinize eschatological issues at the philosophical level. They were particularly interested in such issues as: the way of the man cognition after the death of the body and the status of the human nature after body resurrection. They left long analyses of these issues among others in Biblical Commentary and Commentary on Peter Lombard’s Sentences.Pozycja Filozoficzne konteksty średniowiecznej poezjiBochenek, Krzysztof (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2004)The medieval culture inspired by the Christian thought was directed to create a doctrinal synthesis established by the Church. In all great works of this epoch the same aspiration to the universal and objective wisdom as the highest value is admired. The intellectual culture of the Medieval Times brought the humanity the compendium of the theological thought “summa”, which is present not only in the contemporary philosophy and theology. To feel the pulse of this beautiful and great culture we should get acquainted with the matchless Summa by Aquinas, St Thomas, the “poetic summa” by Dante and enchanted in a stone “plastic summa” of the Gothic cathedral. On all these levels we can explore the world permeated by Providence and observed by inbred and supernatural wisdom of the medieval man. The medieval poetry represented religious literature with the main stress on eschatological, moral and ascetic issues. World view basis of the medieval literature was being created by Christianity meant not only as theological-philosophical system possessing different doctrinal nuances but first of all as a belief linking creators and recipients of the literature, which implicates the Christian vision of the world.Pozycja If there is no Religion – L. Kołakowski’s Defence of the SacredBochenek, Krzysztof; Mordka, Cezary; Stala, Józef (The Pontifical University of John Paul II in Cracow, 2022)This article is an attempt to present the views of the Polish philosopher on the phenomenon of religion. L. Kołakowski devoted almost all his professional life to the issue of religion. He places the area of religious experiences and beliefs within the framework of transcendentalism, one of the basic and mutually exclusive options: “transcendentalism – empiricism”. Empiricism is the sphere of naturalistic views and contents, and their most radical representatives are empirical sciences and philosophies related to them. L. Kołakowski points out that there is no reason for the naturalistic option to exhaust the cognitive content. However, a philosophical attempt to go beyond naturalism in grasping the Absolute and the self, ends in metaphysical horror. Hence L. Kołakowski points to religious perception as an area that remains non-scientific but this fact does not contradict its value. A special place in L. Kołakowski’s analyses is occupied by the anthropological argument under which the biologisation of human existence is unjustified.Pozycja If There is No Religion: L. Kołakowski’s Defence of the Sacred. Part 2 a polemicBochenek, Krzysztof; Mordka, Cezary; Stala, Józef (The Pontifical University of John Paul II in Cracow, 2023)The article is an argument with the main theses presented by L. Kołakowski in his vision of religion. The discussion, which considers the strengths of the Polish philosopher’s analyses, concerns the distinction between empiricism and transcendentalism, the epistemological status of empirical sciences and broadly understood naturalisms, as well as the question of metaphysical horror as understood by L. Kołakowski. The text analyses the anthropological argument and the specificity of religion with its personal trust, the specificity of human existence, the experience of the sacred-profane and the importance of religion for human existence. The conclusion presents a further perspective for the analysis of the phenomenon of religion.Pozycja Implications of Reductive Anthropology for Religion (The perspective of Catholic personalism in Poland at the turn of the 20th and 21st Centuries)Bochenek, Krzysztof (The Pontifical University of John Paul II in Cracow, 2024)Experiencing the drama of being internally conflicted, postmodern people move away not only from God and religion, but also from the nature of other people. And yet, man cannot exist in an ideological or religious vacuum. This article reflects on the anthropological roots of the negation and affirmation of God and religion. The truth about religion is inextricably linked to the truth about man, and the question of perceiving man as a religious being is one of the important issues of philosophical anthropology.Pozycja Konsekwencje błędu antropologicznego w religiiBochenek, Krzysztof (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2001)Taking human nature into consideration, it’s hard to overlook the peculiar ambivalence, which concomitant with that reflection. On the one hand there is an independent and wise human being that is higher than any other beings. Nevertheless, on the other hand he appears as a casual and submitted to a law of transitoriness. Over the entire previous centuries, a man awared of his limitations was convinced that God is a guarantor of his existence and his dependence on God was a religion fundament. However, omitting this dependency, today’s individual seems to create a human philosophy with no room for Him. The consequence of that incorrect vision of a human is not just a religion crisis, but also a crisis of a human himself. As a result of that crisis an individual is not able to give a correct sense to life, being convinced of its absurdity.