Humaniora. Czasopismo Internetowe https://pressto.amu.edu.pl/index.php/h <p>„Humaniora. Czasopismo Internetowe” ukazuje się od 2013 r. Jest kwartalnikiem, w którym publikowane są teksty z zakresu nauk humanistycznych i społecznych. Ma charakter interdyscyplinarny.</p> <p>Czasopismo dostępne jest na stronie <a href="http://humaniora.amu.edu.pl/">http://humaniora.amu.edu.pl/</a></p> <ul class="oczasopismie"> <li class="show"><a href="/index.php/h/about" target="_blank" rel="noopener">POLITYKA FUNKCJONOWANIA CZASOPISMA</a></li> <li class="show"><a href="/index.php/h/issue/current" target="_blank" rel="noopener">AKTUALNY NUMER</a></li> <li class="show"><a href="/index.php/h/issue/archive" target="_blank" rel="noopener">ARCHIWUM</a></li> </ul> <p><strong>INDEKSOWANE W:</strong></p> <p>ERIH PLUS, Index Copernicus Master List, CEJSH – The Central European Journal of Social Sciences and Humanities, BazHum</p> <p><strong>WSKAŹNIKI OCENY CZASOPISMA:</strong></p> <p><strong>Ministerstwo Edukacji i Nauki (2021): 40 punktów</strong></p> <div class="oczasopismie"><strong>DOI:<a href="https://pressto.amu.edu.pl/index.php/h/index"> 10.14746/h</a></strong></div> <div class="oczasopismie"><strong>e-ISSN: 2353-3145</strong></div> <div class="oczasopismie">&nbsp;</div> <div class="oczasopismie"><strong><strong><img src="https://i.creativecommons.org/l/by-nd/4.0/88x31.png" alt="Creative Commons License"> PRACE PUBLIKOWANE W CZASOPIŚMIE DOSTĘPNE SĄ NA LICENCJI CREATIVE COMMONS: </strong></strong><strong><a href="https://creativecommons.org/licenses/by-nd/4.0/">Uznanie autorstwa - Bez utworów zależnych 4.0 Międzynarodowe</a></strong></div> <div class="oczasopismie">&nbsp;</div> Wydawnictwo Fundacji Humaniora, http://funhum.home.amu.edu.pl pl-PL Humaniora. Czasopismo Internetowe 2353-3145 <p>Czasopismo oraz wszystkie zamieszczone w nim materiały są powszechnie dostępne i mogą być wykorzystywane do celów naukowych, edukacyjnych, poznawczych i niekomercyjnych bez konieczności uzyskiwania każdorazowej zgody autorów i redakcji. Nadesłanie artykułu do publikacji traktowane jest jako zgoda autora na udostępnienie swojej pracy i informacji w niej zawartych do powyżej wymienionych celów. W takich przypadkach należy jedynie wskazać źródło, z którego zaczerpnięte zostały informacje. Pobieranie opłat za dostęp do materiałów zawartych w czasopiśmie lub ograniczanie do niego dostępu jest zabronione.<br>Przesyłane do redakcji teksty muszą stanowić oryginalne prace, uprzednio nigdzie niepublikowane ani nie przedkładane innym redakcjom lub wydawcom. Autorzy nadsyłanych artykułów ponoszą odpowiedzialność za uzyskanie zezwoleń na publikowanie materiałów, do których prawa autorskie są w posiadaniu osób trzecich. Publikacja materiałów chronionych prawem autorskim jest możliwa pod warunkiem uprzedniego dostarczenia przez autora do redakcji pisemnej zgody właściciela praw autorskich.</p> Wstęp https://pressto.amu.edu.pl/index.php/h/article/view/32579 <p>Wstęp</p> Sławomir Sztajer Copyright (c) 2022 Sławomir Sztajer https://creativecommons.org/licenses/by-nd/4.0 2022-04-28 2022-04-28 37 1 9 10 Fraktalna interpretacja religijnej różnorodności https://pressto.amu.edu.pl/index.php/h/article/view/32580 <p>The Fractal Interpretation of Religious Diversity (FIRR) is an original theological proposition of Perry Schmidt-Leukel, which was of great interest for theologians interested in interreligious dialogue. Thanks to FIRR, an intriguing opportunity was created to overcome the existing tensions and conflicts between religions, which turn out to be not only unnecessary, but even contrary to the nature of both the human mind and historically created religious systems. Dtespite the impression of novelty, the main intuition of FIRR was also present in the earlier interpretations of the multiplicity of religions, an example of which is the original anthropology of word elaborated by Walter Ong’s, which was recalled in the second part of the article.</p> Stanisław Obirek Copyright (c) 2022 Stanisław Obirek https://creativecommons.org/licenses/by-nd/4.0 2022-04-28 2022-04-28 37 1 13 25 10.14746/h.2022.1.1 Kartezjański obraz Boga i nieba. Kontrowersje https://pressto.amu.edu.pl/index.php/h/article/view/32582 <p>One of the more controversial issues was and still is the picture of God and heaven as taken by the philosophers. Today, without a great effort we may be able to find such who openly claim that there is no God and the belief his in existence is (to use the term by R. Dawkins) a human “delusion.” However heaven does exist but it is a part of the natural world. In the times of Descartes such philosophers and scholars also did occur. Nevertheless they were not numerous and so unimportant that we may ignore them. Descartes wasn’t one of them. His philosophy was acknowledged and still is by many specialists in the philosophical tradition as groundbraking and influential. Since this very moment of its emergence deep controversies had arised among others by the issue of carthesian picture of God and heaven. In these remarks I do recall several of them. My general thesis can be summed up by the stand point that in the carthesian system God had been assigned with an important but not central role. The central role had been reserved for sich a man that wants and is able to use his/hers own intellect.</p> Zbigniew Drozdowicz Copyright (c) 2022 Zbigniew Drozdowicz https://creativecommons.org/licenses/by-nd/4.0 2022-04-28 2022-04-28 37 1 27 41 10.14746/h.2022.1.2 Does myth have to be old? Philosophical reflection on myth https://pressto.amu.edu.pl/index.php/h/article/view/32583 <p>The present paper is an introduction to the debate on the contemporary methodology of research on myths. I attempt herein to elucidate the essence of myth, with the attempt being carried out in two parts. In the first part, I overview a history of the philosophical debate on the subject as well as I specify the reasons why myth ought to be reunited with truth anew, as was the case with Greek philosophers. In the latter part, I deal with the analysis of myth in relation with a human being – both in the individualist senseand in the social one, with the latter sense performing a significant role in understanding the world as well as humanity at large. Furthermore, I suggest what the essence of myth might be and what validity it can have for the contemporary man. The reflection included in the present text is inspired by some pertinent philosophical conceptions that allow me to show that it is possible to say something new about myth and the research thereupon.</p> Marcin Lisiecki Copyright (c) 2022 Marcin Lisiecki https://creativecommons.org/licenses/by-nd/4.0 2022-04-28 2022-04-28 37 1 43 58 10.14746/h.2022.1.3 Prophetic ministry in Poland. Spiritual encounters among Charismatics https://pressto.amu.edu.pl/index.php/h/article/view/32587 <p>The growth of prophetic ministry, which started in the 1980s, has resulted in numerous testimonies of great faith and hope. The emphasis put on signs and wonders, eagerly promoted by John Wimber and his adherents, has contributed to the rapid spread of new forms of worship. For decades, spiritual encounters — a desirable product in the religious marketplace, have also served as an easily recognizable trademark of both Pentecostals and Charismatics. The principal objective of the study is to investigate the nature of the prophecies shared among the selected Polish religious communities. For this particular reason, the main features of the Charismatic ritual language will be discussed, with special attention given to the question of God-Human intimacy. Furthermore, a reference will be made to the rise of the prophetic office within contemporary denominational and non-denominational churches. Finally, the content of the chosen prophecies will be thoroughly analyzed.</p> Ewelina Berdowicz Copyright (c) 2022 Ewelina Berdowicz https://creativecommons.org/licenses/by-nd/4.0 2022-04-28 2022-04-28 37 1 59 78 10.14746/h.2022.1.4 Sokrates populista https://pressto.amu.edu.pl/index.php/h/article/view/32585 <p>Platonic Socrates is uncompromising populist who want to show that he is always right. During discussion he uses eristic techniques. He attacks a man, not his views. He uses all methods and arguments in order to avoid essence of discussion when it is awkward for him. He ignores criticism of others, and in discussion he often contradicts oneself. In the end he sacrfices his life in order his ideas and opinions to be survived.</p> Jacek Sieradzan Copyright (c) 2022 Jacek Sieradzan https://creativecommons.org/licenses/by-nd/4.0 2022-04-28 2022-04-28 37 1 79 92 10.14746/h.2022.1.5