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> pl-PL <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> sergioocd@hotmail.com (o. dr Rafał Sergiusz Niziński) pressto@amu.edu.pl (Pressto) wto, 16 paź 2018 00:00:00 +0000 OJS 3.1.2.4 http://blogs.law.harvard.edu/tech/rss 60 Warunki doświadczenia mistycznego według Pseudo-Dionizego Areopagity. Ujęcie filozoficzne https://pressto.amu.edu.pl/index.php/fc/article/view/15477 <p>Pseudo-Dionysius the Areopagita is one of the most interesting theologians and philosophers of the Middle Ages. He was, probably, a Christian neoplatonist, a Syrian monk, who lived and worked in a circle of the latest neoplatonist school, e.g. Proclus and/or Damascius. He was called the Father of Christian apophatic mystics. His concept of mystical experience shows two fundamental aspects. Pseudo-Dionysius points (and this is traditional to mystical experience), that this kind of experience starts from the purifi cation, and through the illumination, culminates in union with the First Principle. The mystical experience, in Pseudo-Dionysius also compatible with contemplation, is – on the one hand – triple movement of the soul (the straight, the circle, and the spiral) and – on the other hand – is the deifi cation of man, the union with God in His Energies, but not in His Essence. The deifi cation is the transformation of the human nature – he is still a human, a creation, but is transformed like – in patristic tradition – God became the man, so the man can become God, but only in deifi cation.</p> MACIEJ MANIKOWSKI Copyright (c) 2018 https://pressto.amu.edu.pl/index.php/fc/article/view/15477 wto, 16 paź 2018 07:52:01 +0000 Eriugeny koncepcja powrotu: dzieło natury czy łaski? https://pressto.amu.edu.pl/index.php/fc/article/view/15480 <p>This paper tackles upon John Scottus Eriugena’s concept of the return while presenting it against the background of the Neoplatonic teaching about return (epistrophe). The return belongs to the conceptual triad: mone-proodos-epistrophe which used to serve Neoplatonic thinkers to describe the structure of reality and its dependence on the First Cause. In the system of Eriugena who bequeathed that very teaching from the Christian Neoplatonists (Pseudo-Dionysius, Maximus the Confessor, Gregory of Nyssa), we talk about the return on metaphysical and mystical level in addition to the general return (reditus generalis) and the return of the elects (reditus specialis). Eriugena indicates the cyclical processes in the whole nature but at the same time he stresses that the return is caused by divine grace and the very condition of its possibility is the fact of taking fl esh (incarnatio) and taking human nature (inhumanatio) by Jesus Christ.</p> AGNIESZKA KIJEWSKA Copyright (c) 2018 https://pressto.amu.edu.pl/index.php/fc/article/view/15480 wto, 16 paź 2018 07:52:01 +0000 Czy Joachim z Fiore był mistykiem? Kilka uwag na temat apokaliptycznej duchowości kalabryjskiego opat https://pressto.amu.edu.pl/index.php/fc/article/view/15481 <p>The article attempts to examine the presence of mystical elements in the writings of the Calabrese exegete, Joachim of Fiore (circ. 1135-1202). The fi rst part constitutes an overview of 12th century characteristic elements of apocalyptic spirituality, as seen by Joachim. This spirituality is infl uenced by both personal refl ections of this author and his intensive studies as well as current events, especially the crisis in the Church and the crusaders’ movement, as well as spreading heresies in the West and the progressive expansion of Islam. The second part of the article analyzes two intuitions of mystical nature which Joachim of Fiore experienced during his stay at the Cistercian Casamari Abbey. He elaborates on them in his major writings – Expositio in Apocalypsim and Psalterium decem cordarum. The nature of these intuitions and their later infl uence on this author’s writings allow the conclusion that we are dealing here with an experience that is mystical in nature, which, in turn, opened before Joachim some interpretative horizons that had been previously inaccessible in matters concerning the understanding (intelligentia) of inspired Writings.</p> JAN GRZESZCZAK Copyright (c) 2018 https://pressto.amu.edu.pl/index.php/fc/article/view/15481 wto, 16 paź 2018 07:52:02 +0000 Chrześcijaństwo pozakonfesjonalne i Søren Kierkegaard https://pressto.amu.edu.pl/index.php/fc/article/view/15487 <p>According to Søren Kierkegaard, the development of Christianity is a history of going away from it, or at least of mitigating the criteria of belonging to it. Dane proposes two models of the trans confessional faith: (1) The recognition of the earthly life of Jesus Christ, of his death and resurrection, and nothing more. (2) The recognition of the faith as that which was defi ned above in the fi rst point and, additionally, on this basis of the choice of the Bible, which is possible as the secondary act related to the faith but not as its starting point. Moreover, all the interpretations of the beyond-confessional faith should be subjectively considered by a single individual. Kierkegaard mentions here some mystical elements. All the religious relationships should be personal in character. As far as the questions of faith and reason are concerned, the standpoint of Paulinism – either/or – is binding. Kierkegaard demands that the existing churches recognise themselves as representing the mitigated forms of Christianity; otherwise they have to undergo criticism. For him, the fi rst two centuries of the existence of Christianity are the ideal ones, and the personal model is the „witness of the truth”, of which he gives the detailed description. The increasing phenomenon of the trans-confessional faith has its roots in the civilisational changes (the secularization) as well as in the intensive manifestation, in the history of Christianity, of the practices which are inconsistent with the biblical background.</p> KAROL TOEPLITZ Copyright (c) 2018 https://pressto.amu.edu.pl/index.php/fc/article/view/15487 wto, 16 paź 2018 07:52:03 +0000 Religia a poszukiwania metafi zyczne współczesnego człowieka https://pressto.amu.edu.pl/index.php/fc/article/view/15488 <p>Contemporary post-metaphysical culture undertook the express fi ght against absoluteness and universality by propagating and defending pluralism. It seemed that if instead of the quest for what is universal and absolute there will be almost infi nite magnitude of views, opinions, meanings etc., everybody will fi nd something for himself what will be his own meaning. The loss of the reference to what is absolute and universal led though to the loss of concrete goals, values and meanings. But we cannot “manage diversity” if we lack this reference. What is more, the world becomes closed and limited and it recedes to the static and locked-in state in which admittedly everything is in fl ux, views are being liberally changed, meanings accepted and rejected depending on the moment, but actually everything is motionless in the closed world. If we know all of this and deeply experience the crisis of the meaning of existence that stems from the rejection of metaphysics and from the surrender of culture to the most important questions and to boot fragmentation of reality becomes dangerous and destructive, then the revival of metaphysical thinking becomes the need of our world. The man itself is not enough; neither the culture that tantalises itself with selfsuffi ciency; both of them lose the meaning of their existence. Man cannot indefi nitely recede from the world. On the contrary, he has to place this world within some meaningful order. All these needs are metaphysical. The quest for the foundation of all meaning has been the essence of metaphysics for ages. That is why we experience not only longing for metaphysics but we also enter the way of the search for it. However, before the quest for metaphysics there are metaphysical quests which purpose is to recall questions and to slowly teach the man these questions anew. For we are bonded with the absolute – not necessarily with the “existence of the absolute” but inescapably with “questions about it”.</p> MAREK SZULAKIEWICZ Copyright (c) 2018 https://pressto.amu.edu.pl/index.php/fc/article/view/15488 wto, 16 paź 2018 07:52:04 +0000 Polemika Xaviera Zubiriego z fenomenologiczną koncepcją religii https://pressto.amu.edu.pl/index.php/fc/article/view/15489 <p>Zubiri does not accept the classical phenomenological concept of religion which unites religion with sacrum. He is constructing his own metaphysical concept of religion which he unites with the power that has reality. According to Zubiri, religion has its origin in power of the real which allows a person to have personal life. Zubiri’s concept of religion allows to evaluate particular religions acknowledging that they may be more or less true. It is impossible for phenomenology of religion.</p> SERGIUSZ NIZIŃSKI Copyright (c) 2018 https://pressto.amu.edu.pl/index.php/fc/article/view/15489 wto, 16 paź 2018 07:52:05 +0000