Filozofia Chrześcijańska https://pressto.amu.edu.pl/index.php/fc <p class="oczasopismie"><strong>OPIS CZASOPISMA</strong><br /> Czasopismo "Filozofia Chrześcijańska" prezentuje wyniki badań filozoficznych. Znajduje się ono na ministerialnej liście czasopism. Poszczególne numery dedykowane są osobnym tematom. Każdy numer powstaje we współpracy z autorami z różnych ośrodków naukowych. Oprócz artykułów czasopismo zawiera omówienia, recenzje naukowe, sprawozdania z konferencji i varia. Ponieważ jest to czasopismo filozoficzne, tematy ujmowane są z różnych perspektyw, np.: antropologii filozoficznej, etyki, filozofii analitycznej, czy fenomenologii. Redaktorem naczelnym czasopisma jest prof. dr hab. Krzysztof Stachewicz.</p><ul class="oczasopismie"><li><a href="/index.php/fc/about">POLITYKA FUNKCJONOWANIA CZASOPISMA</a></li><li><a href="/index.php/fc/issue/current">AKTUALNY NUMER</a></li><li><a href="/index.php/fc/issue/archive">ARCHIWUM</a></li></ul><div class="oczasopismie"><strong>INDEKSOWANE W:</strong><p>CSHJ, Index Copernicus, PKP Index; Google Scholar; WorldCat</p></div><div class="oczasopismie"><strong>WSKAŹNIKI OCENY CZASOPISMA: </strong><p><img src="/public/piotr/ikonki/mnisw_6.png" alt="" /><br /><br /> <img src="/public/piotr/ikonki/ic_52_65.png" alt="" /></p></div><div class="oczasopismie"><strong>DOI: </strong>10.14746/fc</div><div class="oczasopismie"><strong>ISSN (Print): </strong>1734-4530 <strong>ISSN (Online):</strong> 2450-0399<!--<strong>ISSN (Online): </strong>2391-5838--></div><div class="oczasopismie"><strong>PRACE PUBLIKOWANE W CZASOPIŚMIE OD 2015 R. DOSTĘPNE SĄ NA LICENCJI CREATIVE COMMONS:</strong><br /><a href="http://creativecommons.org/licenses/by-nd/4.0/"><img src="/public/piotr/cc/cc_4_by_nd.png" alt="CC_by-nd/4.0" border="0" /></a></div> Adam Mickiewicz University Poznan pl-PL Filozofia Chrześcijańska 1734-4530 <p><strong>Autorzy</strong></p><p>Autorzy tekstów przyjętych do publikacji w czasopiśmie <em>Filozofia Chrześcijańska</em> są zobowiązani do wypełnienia, podpisania i odesłania na <a href="/index.php/pss/about/contact" target="_self">adres redakcji</a> umowy <a href="/ojs_3/pliki/umowa_autorska.doc" target="_self">o udzielenie nieodpłatnej licencji do utworów, z zobowiązaniem do udzielania sublicencji CC</a>.</p><p>Zgodnie z umową, autorzy tekstów opublikowanych w czasopiśmie <em>Filozofia Chrześcijańska</em> udzielają Uniwersytetowi im. Adama Mickiewicza w Poznaniu niewyłącznej i nieodpłatnej licencji oraz zezwalą na użycie sublicencji Creative Commons <a href="http://creativecommons.org/licenses/by-nd/4.0/" target="_self">Attribution-NoDerivatives 4.0 International (CC BY-ND 4.0).</a></p><p>Autorzy zachowują prawa do dalszego, swobodnego rozporządzania utworem.</p><p><strong>Użytkownicy </strong></p><p>Zainteresowani użytkownicy internetu uprawnieni są do korzystania z utworów opublikowanych od 2015 roku w <em><em>Filozofia Chrześcijańska</em></em> pod następującymi warunkami:</p><ul><li>uznanie autorstwa - obowiązek podania wraz z rozpowszechnionym utworem, informacji, o autorstwie, tytule, źródle (odnośniki do oryginalnego utworu, DOI) oraz samej licencji;</li><li>bez tworzenia utworów zależnych - utwór musi być zachowany w oryginalnej postaci, nie można bez zgody twórcy rozpowszechniać np. tłumaczeń, opracowań.</li></ul><p>Do wszystkich tekstów opublikowanych przed 2015 r. prawa autorskie są zastrzeżone.</p><p><strong>Inne</strong></p><p>Uniwersytet im. Adama Mickiewicza w Poznaniu zachowuje prawo do czasopisma jako całości (układ, forma graficzna, tytuł, projekt okładki, logo itp<em>.</em>)<em>.</em></p> Mistyka relacyjna i metafizyczna w Księdze św. Anieli z Foligno https://pressto.amu.edu.pl/index.php/fc/article/view/23683 <p>The article discusses the coexistence of two forms of Christian mysticism – metaphysical and relational – in The Book of Angela of Foligno. The metaphysical type, associated with the Neoplatonic philosophy, is probably inspired by The Soul’s Journey Into God by Saint Bonaventure who describes the experience of God as viewing existence or being (esse). The relational type is focused on the human and personal aspect of Jesus and the experience of love in the I-You relationship. While in many medieval mystics there is only one type of mysticism (e.g. metaphysical in Eckhart, relational in Bernard of Clairvaux), in Angela there is an interesting coexistence of both these types of experience of God.</p> Mateusz Stróżyński Copyright (c) 2019 Mateusz Strożyński 2019-12-15 2019-12-15 16 7 25 10.14746/fc.2019.16.1 Porwanie do „trzeciego nieba”. Tomasz z Akwinu o doświadczeniu mistycznym https://pressto.amu.edu.pl/index.php/fc/article/view/23685 <p>The author of the present paper tackles the questions related to mystical experience in St. Thomas’ Aquinas writings. He demonstrates that according to the medieval thinker, assuming the belief of impossibility of experiencing vision of the divine essence in this life, mystical experience of Moses and St. Paul (raptus) should be considered as temporary and transient, that only happens once. Such experience transcends<br>human natural powers since it is God who takes the initiative in rapture. It also remains passive in itself as it occupies only human intellect which is the one to see the divine essence, while the body remains in dormant state. What is more, this experience is limited because someone who experiences rupture is unable to communicate accurately what exactly had happened to him. Therefore, mystical experience in this life was not of primary importance for St. Thomas. He was more attracted by the direct visual perception of God promised in the Holy Scripture, its implication being that in the supernatural domain the eternal act of knowing God and communion with Him persists. During the visio the object of cognition is more active than its subject. By the infusion of divine light (lumen gloriae) human cognitive abilities are intensifi ed until raptus becomes able to see the divine essence. Naturally, the bestowed grace of seeing God and its intensity depends on experienced intensity of love (caritas) and desire of receiving such grace. It results from the above that saints do not have the same knowledge of God and do not reach the same level of happiness. The chosen can reach it in accordance with their merits and God’s will. However, in the state of salvation the nature of human cognition will not change, since the same human being strives for happiness on earth and reaches it in heaven, realising at the same time his non-self-suffi ciency in reaching this state. This problem lies at the core of Thomas’ inquiry into visio beatifi cans.</p> Jan Sochoń Copyright (c) 2019 Jan Sochoń 2019-12-15 2019-12-15 16 27 46 10.14746/fc.2019.16.2 Mysterium Loth Joachim z Fiore wobec XII-wiecznej teologii spekulatywnej https://pressto.amu.edu.pl/index.php/fc/article/view/23686 <p>In one of his main works, Concordia Novi ac Veteris Testamenti, Joachim of Fiore (1135-1202) interprets the story of the biblical Lot, shown in chapter 19 of Genesis. Using in practice the method of compliance (concordia) of the Old and New Testaments and an extensive theory of biblical meanings, he sees in the degenerated inhabitants of Sodom the announcement of medieval dialects. The negative attitude of the Abbot of Fiore (Calabrian Abbot) to speculative theology results from his apocalyptic vision of history, in which the key role is played by spiritual men (viri spiritales), who herald the Holy Spirit era. According to Joachim of Fiore, self-confi dent and self-based dialectics are destructive, diverting attention from the coming apocalypse. Stuck in a letter, they do not achieve the spiritual understanding (intelligentia spiritualis) of the Bible and prevent others from doing so. The interpretation of Lot’s story by Joachim of Fiore reveals the twelfth-century intellectual climate as monastic theology gradually gives way to scholasticism practiced in cities.</p> Jan Grzeszczak Copyright (c) 2019 Jan Grzeszczak 2019-12-15 2019-12-15 16 47 71 10.14746/fc.2019.16.3 Mistyka życia versus mistyka śmierci. Porównanie wizji św. Teresy od Jezusa z filozoficznym ujęciem Giorgia Agambena https://pressto.amu.edu.pl/index.php/fc/article/view/23687 <p>Reading the text of the main representative of Spanish mysticism, which is Saint Teresa of Jesus, we can see similarities with the philosophical refl ections of the modern thinker Giorgio Agamben. In both of them we fi nd an analogous approach to the issues that concern them the most: for the mystic it is God, for Agamben, language. Poetic images used by Saint Teresa of Jesus, are transforming into the philosophical concepts used by Agamben. The thinking of both is similar, although the message is completely diff erent. Filled with the “faith, hope and love” of Saint Teresa of Jesus wants to draw a path, a leading soul to God, a synonym for life, and Agamben, infl uenced by the thoughts of Hegel and Heidegger, outlines a situation in which a lost human being is in a cul-de-sac ending with terrifying death wall. Hence the mysticism of the sixteenth century can be called the mysticism of life, while philosophical considerations over the language of the twentieth century, the mysticism of death.</p> Jadwiga Clea Moreno-Szypowska Copyright (c) 2019 Jadwiga Clea Moreno-Szypowska 2019-12-15 2019-12-15 16 73 85 10.14746/fc.2019.16.4 Metafora ciemnej nocy w dziełach Johna Henry’ego Newmana https://pressto.amu.edu.pl/index.php/fc/article/view/23688 <p>The metaphor of dark night has been deeply rooted by John Henry Newman in the Bible, as evidenced in his sermons. In addition, it results from the inspiration of works of the Fathers of the Church, including St. Gregory of Nazianzus, whose poetry he valued, as well as it was taken over from Anglican theologians, Lancelot Andrewes, Bishop Winchester and Thomas Sherlock, Bishop of London. Apparently, this metaphor resounded in The Pillar of the Cloud, and other works confi rm the interpretation that the dark night depicts whole life of man as a pilgrim. Faith helps him to lean on God who leads him home. Certain similarities with this metaphor also occur in the poetry of Luis Rosales, a 20th-century Spanish poet. The dark night is also the season that fell after original sin, making the world unfriendly to man; henceforth he is subject to ignorance, sin and death. However, a believer can see some positive signs that night, which indicate the truth that the world is moving to the end of its path.</p> Natasza Lisowska Copyright (c) 2019 Natasza Lisowska 2019-12-15 2019-12-15 16 87 101 10.14746/fc.2019.16.5 O pragnieniu Prawdy. Propozycja Platona a kontekst przekazu biblijnego w świetle teorii mimetyczno-ofiarniczej René Girarda https://pressto.amu.edu.pl/index.php/fc/article/view/23689 <p>The paper discusses the issue of the desire for truth in Plato’s Republic, Book VII, and the Old and New Testaments with regard to Girard’s theory of mimetic desire, the scapegoat mechanism and the founding murder. Both Plato and the Bible describe outstanding individuals – Anax, Moses and Jesus – who attain truth. This causes communal envy, leading to the outbreaks of mimetic violence. However, neither Plato nor the Old Testament allow the founding murder to happen. Consequently, they depict communities which deal with strict laws and suppressed violence. It is only in the New Testament that mimetic violence fi nds its outlet in the sacrifi cial killing of Jesus Christ.</p> Agnieszka Gotchold Copyright (c) 2019 Agnieszka Gotchold 2019-12-15 2019-12-15 16 105 121 10.14746/fc.2019.16.6 Rozwój duchowy z perspektywy zagadnienia świadomości. Zarys problematyki https://pressto.amu.edu.pl/index.php/fc/article/view/23690 <p>The article focuses on the issue of spiritual development from the perspective of consciousness. The question of spiritual development exists in close connection with the concept of spirituality. The issue of consciousness can be reduced to three elements that make up a single act of consciousness: an empirical subject, complementing the object, and a non-act self-awareness, i.e. a non-empirical or proper subject. Self-awareness plays a key role in spiritual development in the fi eld of consciousness. The development of self-awareness should strive to reveal non-act self-awareness, but it has a similar structure and is experienced like any other acts of awareness. Spiritual development is the process of the of self-awareness growth and the constitution of the “Self” as an empirical subject that separates itself from a specifi c class of objects that are a component of the fi eld of possible experience for a person. The eff ects of spiritual development can also be described as self-knowledge, which can be a conceptual explanation of either actual experiences or a more stable state of the human subject.</p> Adam Wysocki Copyright (c) 2019 Adam Wysocki 2019-12-15 2019-12-15 16 123 138 10.14746/fc.2019.16.7 Relacje między filozofią a współczesną nauką na przykładzie pism Wernera Heisenberga https://pressto.amu.edu.pl/index.php/fc/article/view/23691 <p>The article aims at presenting the relationship between science and philosophy based on the works of Werner Heisenberg. It deals with the infl uence of the scientifi c breakthrough on the understanding of physical concepts such as matter, time and causality. It also contains a discussion on the process of creating a new branch of science – quantum mechanics, and shows how the work and views of Heisenberg contributed<br>to it. The relationship between physics and philosophy is presented here with particular emphasis on showing the results of research and philosophical refl ections on the concepts of matter, the philosophy of the language of science, the theory of unifi cation and the fl agship work of Heisenberg: the principle of uncertainty.</p> Sebastian Sobkowiak Copyright (c) 2019 Sebastian Sobkowiak 2019-12-15 2019-12-15 16 139 159 10.14746/fc.2019.16.8