W numerze:
Jerzy Ochmann, Wstęp. Czy religia zmierza ku mistyce?
Monika Świątek-Ochmann, Pragnienia - istotą człowieka. Koncepcja człowieka Andrć Nehera.
Ewa Głębocka, Integralność człowieka w monistycznej koncepcji A.I. Kooka.
Jerzy Ochmann, Koncepcje antropologiczne w filozofii medycyny żydowskiej.
Zbigniew Łagosz, Na obrzeżach religii i filozofii. Czesław Czyński.
Karol Reszka, Żydowska teologia wyzwolenia.
Barbara Kafel, Leo Straussa analiza kwestii żydowskiej i prób jej rozwiązania.
Anna Giedrys, Filozoficzne treści w symbolice średniowiecznej, czyli dydaktyka filozofii przy pomocy symboli.
Henryk Machoń, Ezoteryzm - duchowość współczesnego człowieka?
Henryk Hoffmann, Święty Graal, Zakon Syjonu i Kod Leonarda da Vinci.
Leonard J. Pełka, Fundamentalizm: nadzieje i dążenia?
Marcin Karaś, Fundamentalizm a droga do uniwersalizmu (na marginesie artykułu prof. Jerzego Ochmana)
SUMMARIES
Monika Świątek-Ochmann
YEARNING AS THE ESSENCE OF MAN:
ANDRÉ NEHER’S CONCEPT OF THE HUMAN BEING
The author presents an original concept of man, evaluating his/her essence based on his/her yearnings. According to André Neher, yearnings are the essence of the person because they are the most vibrant element of humanness; they mobilize man’s whole life and direct his yearnings toward the yearnings that other people and other beings have toward him/her. Interaction with the outside world occurs when yearnings come into contact. In this manner, yearnings connect an individual with the yearnings of others, of God, of the society and of the world. At the foundation of this concept is the thesis of panpsychism, according to which everything that exists lives through yearnings, and thus the entire macro- and micro-reality has a psyche, which is the basis of yearnings. The human sciences have adopted many elements of mysticism introducing certain original themes of ontology, theology, phenomenology, existentialism, axiology, philosophy of dialogue and ethics. The author begins with the description of the ontology of yearnings and with the presentation of a person’s yearnings.
She then presents the thesis that the essence of God is composed of his yearnings and she enumerates those yearnings. The last three sub-chapters are devoted to the yearnings of the world, of places, and of time. The article ends with original conclusions derived from this concept of God and man. André Neher’s themes were developed in Jewish theology and philosophy.
Ewa Głębocka
INTEGRITY OF MAN IN THE MONISTIC CONCEPT OF A.I. KOOK
A.I. Kook created a system of monistic philosophy in which he delineated the perfecting of man as a process of sacralization, which develops man in a multi-faceted way. He presents the entire reality as sacrum given to man so that he can be sacralized by it. Kook is of the opinion that work on the self-improvement of man should not be limited to himself, much less to his spiritual aspect only, but should comprise all faculties of body and soul, which should be inclined toward holiness. The author devotes much attention to the methods of perfecting various faculties of man. Further, as evidence of achievement of perfection, the author claims that man’s holiness should be expressed in actions that are more than average and in all aspects of his activity, but for that he needs the light from above (opus of Light), which, once absorbed, should emanate, perfecting the world and causing a higher level of the existence of the world. Kook was a prominent Jewish mystic.
Jerzy Ochmann
THE CONCEPTS OF MAN IN THE PHILOSOPHY OF JEWISH MEDICINE
The author presents the specificity of the Jewish science of man which arises from its correlation with the medical concepts of man. This mutual interaction was spell out by various theological, philosophical and mystical versions of Judaism. On one hand, religion and philosophy (also mysticism and parasciences) influenced the medical concepts; on the other,
medicine imparted its observations to philosophy. The connection between the two areas turned out to be beneficial for both, especially with regard to the concepts of man. The characteristics features of Jewish medicine are now disappearing and their traces remain only in the psychology of medicine and in the sense of duty of Jewish doctors. Much of that old tenor became part of the worldwide repository of the science of medicine; much has changed and is changing under its influence. The author devotes the first part of the article to the influence of theology (Torah, Talmud, Talmud commentaries, halahas and haggadahs) on the
medical concepts of man. In the second part, he brings to light themes of philosophy (Platonism and Aristotelianism). In the third part, which is the most extensive part of the article, he shows the influence of mysticism (medieval, cabalistic, pietistic), and in the last part he presents the influence of the Jewish parasciences (magic, astrology and alchemy) and their influence on the science of man.
Zbigniew Łagosz
ON THE EDGE OF RELIGION AND PHILOSOPHY:
CZESŁAW CZYŃSKI (1858-1932)
This paper attempts to show the common way of thinking and the religious path of two figures who were „the children of their time”, Aleister Crowley and Czesław Czyński (1858- 1932). This attempt was based on the incisive biography of Czesław Czyński, who also used the pseudonym „Punar Bhava.” Czyński was one of the best known and yet the most forgotten Polish esoterists and the leader of the Order of Martinists. Some elements of his personality are reflected in the philosophical thought of Aleister Crowley, his contemporary. The present work reveals the history of the esoteric thought of our compatriot and shows him in the light of Crowley, the creator of the modern system of magic and one of the best known practitioners of magic in the history of the world. The author of the paper pointed out many heretofore undiscovered properties, possibilities, and ranges of man which are not known to science, and he showed that ethical obligation arises out of the difference between one thought (compelled and implemented) and another thought (free and unrealized) of God and that freedom and love are fundamental to ethics.
Karol Reszka
THE JEWISH THEOLOGY OF LIBERATION
The book of Marc Ellis, a Jewish theologian living in America, Toward the Jewish Theology of Liberation, offers a critical look at the theology of the Holocaust and its main theses. A representative theologian of this trend is Irving Greenberg, a proponent of the view that in the post-Holocaust world the survival of Jews, without which there is no Judaism, is a fundamental value, which, however, is threatened by Israel’s politics and new forms of idolatry: capitalism and nationalism. If the course undertaken by Israel does not change, the state will become morally bankrupt. Ellis sees hope in the „movements of Jewish renewal: the New Jewish Agenda in the United States and Oz VeShalom in Israel, and in numerous pacifist and feminist organizations. Their writings manifest the need for human solidarity and trust, and the rejection of force and hatred. As the contemporary point of reference for the new theology, Ellis chooses the Christian Liberation Theology, in which he stresses the prophetic dimension, which is absent in contemporary Judaism. This theology could validate Judaism in the eyes of the world and bring peace to the fighting Jews and Palestinians. The author does not engage in strict theological discussion while focusing on presentation of social issues.
Barbara Kafel
LEO STRAUSS’ ANALYSIS OF THE JEWISH QUESTION
AND ATTEMPTS AT THE SOLUTION
Leo Strauss is mainly known as a critic and exponent of works that belong to the history of political philosophy. Less attention is devoted to his reflections on matters related to Jewish history, culture and religion. This paper aims to familiarize the reader with Strauss’s views on Jewish identity in the modern world and on the place in this world for Jewish history and tradition. Jewish history and thought put forth many proposals for solving the Jewish question such as assimilation or various forms of Zionism. Strauss analyzes these phenomena in detail and proves that the solutions offered are only apparent and temporary. This question turns out to be an illustration of the general human issue which arises from the conflict between the universal and the particular as well as between revelation and reason. Moreover, according to Strauss, there is no single solution to this problem. It is impossible to avoid the tension between the desire to make reference to what is general together with the identification with what is particular, and what we receive with the individual impedimenta of tradition and history. What follows from Strauss’s reflections is that only an individual answer is possible, such answer being the consequence of honest confrontation of the problem which is pitted against that which we call tradition. Learning about the past allows us to find the right place in the present and to live with dignity answering to the challenges of the contemporary world.
Anna Giedrys
PHILOSOPHICAL CONTENT IN MEDIEVAL SYMBOLISM
OR TEACHING PHILOSOPHY BY MEANS OF SYMBOLS
Opposing the dominant thesis that the middle and lower classes in the Middle Ages were ignorant of philosophy, the author of the article shows symbolism as the „channel” of the philosophical didactics. The main theses of communicating philosophy (also sociology and psychology) in this manner were insights into the symbolized contents, the path from reality to symbolism (and vice-versa), finiteness and infinity, and a method of bundling of all of the areas of knowledge of the time, be it philosophical, religious or ethical. Symbolism fulfilled not only the philosophical function but, as presented in the conclusion, also the didactic, pedagogical, psychological and social functions. The author of the paper asserts that the most important (philosophical) truths were handed down by means of symbols. The entire uneducated medieval stratum learned the great truths without the rational „frame”. Symbolism simplified theology, avoided unnecessary details, displayed only the emotional nature of things, merely signaled the meaning of contents. This method resonated with people’s minds and not only taught but also nurtured and inspired actions in everyday life. It also took into consideration all intellectual levels of the people and it was effective. A question arises today whether it would not be good to limit religious dogmas to symbols of religious ideas, which each person would decipher in his or her own way.
Translated by Stanisław A. Wargacki
Monika Świątek-Ochmann
YEARNING AS THE ESSENCE OF MAN:
ANDRÉ NEHER’S CONCEPT OF THE HUMAN BEING
The author presents an original concept of man, evaluating his/her essence based on his/her yearnings. According to André Neher, yearnings are the essence of the person because they are the most vibrant element of humanness; they mobilize man’s whole life and direct his yearnings toward the yearnings that other people and other beings have toward him/her. Interaction with the outside world occurs when yearnings come into contact. In this manner, yearnings connect an individual with the yearnings of others, of God, of the society and of the world. At the foundation of this concept is the thesis of panpsychism, according to which everything that exists lives through yearnings, and thus the entire macro- and micro-reality has a psyche, which is the basis of yearnings. The human sciences have adopted many elements of mysticism introducing certain original themes of ontology, theology, phenomenology, existentialism, axiology, philosophy of dialogue and ethics. The author begins with the description of the ontology of yearnings and with the presentation of a person’s yearnings.
She then presents the thesis that the essence of God is composed of his yearnings and she enumerates those yearnings. The last three sub-chapters are devoted to the yearnings of the world, of places, and of time. The article ends with original conclusions derived from this concept of God and man. André Neher’s themes were developed in Jewish theology and philosophy.
Ewa Głębocka
INTEGRITY OF MAN IN THE MONISTIC CONCEPT OF A.I. KOOK
A.I. Kook created a system of monistic philosophy in which he delineated the perfecting of man as a process of sacralization, which develops man in a multi-faceted way. He presents the entire reality as sacrum given to man so that he can be sacralized by it. Kook is of the opinion that work on the self-improvement of man should not be limited to himself, much less to his spiritual aspect only, but should comprise all faculties of body and soul, which should be inclined toward holiness. The author devotes much attention to the methods of perfecting various faculties of man. Further, as evidence of achievement of perfection, the author claims that man’s holiness should be expressed in actions that are more than average and in all aspects of his activity, but for that he needs the light from above (opus of Light), which, once absorbed, should emanate, perfecting the world and causing a higher level of the existence of the world. Kook was a prominent Jewish mystic.
Jerzy Ochmann
THE CONCEPTS OF MAN IN THE PHILOSOPHY OF JEWISH MEDICINE
The author presents the specificity of the Jewish science of man which arises from its correlation with the medical concepts of man. This mutual interaction was spell out by various theological, philosophical and mystical versions of Judaism. On one hand, religion and philosophy (also mysticism and parasciences) influenced the medical concepts; on the other,
medicine imparted its observations to philosophy. The connection between the two areas turned out to be beneficial for both, especially with regard to the concepts of man. The characteristics features of Jewish medicine are now disappearing and their traces remain only in the psychology of medicine and in the sense of duty of Jewish doctors. Much of that old tenor became part of the worldwide repository of the science of medicine; much has changed and is changing under its influence. The author devotes the first part of the article to the influence of theology (Torah, Talmud, Talmud commentaries, halahas and haggadahs) on the
medical concepts of man. In the second part, he brings to light themes of philosophy (Platonism and Aristotelianism). In the third part, which is the most extensive part of the article, he shows the influence of mysticism (medieval, cabalistic, pietistic), and in the last part he presents the influence of the Jewish parasciences (magic, astrology and alchemy) and their influence on the science of man.
Zbigniew Łagosz
ON THE EDGE OF RELIGION AND PHILOSOPHY:
CZESŁAW CZYŃSKI (1858-1932)
This paper attempts to show the common way of thinking and the religious path of two figures who were „the children of their time”, Aleister Crowley and Czesław Czyński (1858- 1932). This attempt was based on the incisive biography of Czesław Czyński, who also used the pseudonym „Punar Bhava.” Czyński was one of the best known and yet the most forgotten Polish esoterists and the leader of the Order of Martinists. Some elements of his personality are reflected in the philosophical thought of Aleister Crowley, his contemporary. The present work reveals the history of the esoteric thought of our compatriot and shows him in the light of Crowley, the creator of the modern system of magic and one of the best known practitioners of magic in the history of the world. The author of the paper pointed out many heretofore undiscovered properties, possibilities, and ranges of man which are not known to science, and he showed that ethical obligation arises out of the difference between one thought (compelled and implemented) and another thought (free and unrealized) of God and that freedom and love are fundamental to ethics.
Karol Reszka
THE JEWISH THEOLOGY OF LIBERATION
The book of Marc Ellis, a Jewish theologian living in America, Toward the Jewish Theology of Liberation, offers a critical look at the theology of the Holocaust and its main theses. A representative theologian of this trend is Irving Greenberg, a proponent of the view that in the post-Holocaust world the survival of Jews, without which there is no Judaism, is a fundamental value, which, however, is threatened by Israel’s politics and new forms of idolatry: capitalism and nationalism. If the course undertaken by Israel does not change, the state will become morally bankrupt. Ellis sees hope in the „movements of Jewish renewal: the New Jewish Agenda in the United States and Oz VeShalom in Israel, and in numerous pacifist and feminist organizations. Their writings manifest the need for human solidarity and trust, and the rejection of force and hatred. As the contemporary point of reference for the new theology, Ellis chooses the Christian Liberation Theology, in which he stresses the prophetic dimension, which is absent in contemporary Judaism. This theology could validate Judaism in the eyes of the world and bring peace to the fighting Jews and Palestinians. The author does not engage in strict theological discussion while focusing on presentation of social issues.
Barbara Kafel
LEO STRAUSS’ ANALYSIS OF THE JEWISH QUESTION
AND ATTEMPTS AT THE SOLUTION
Leo Strauss is mainly known as a critic and exponent of works that belong to the history of political philosophy. Less attention is devoted to his reflections on matters related to Jewish history, culture and religion. This paper aims to familiarize the reader with Strauss’s views on Jewish identity in the modern world and on the place in this world for Jewish history and tradition. Jewish history and thought put forth many proposals for solving the Jewish question such as assimilation or various forms of Zionism. Strauss analyzes these phenomena in detail and proves that the solutions offered are only apparent and temporary. This question turns out to be an illustration of the general human issue which arises from the conflict between the universal and the particular as well as between revelation and reason. Moreover, according to Strauss, there is no single solution to this problem. It is impossible to avoid the tension between the desire to make reference to what is general together with the identification with what is particular, and what we receive with the individual impedimenta of tradition and history. What follows from Strauss’s reflections is that only an individual answer is possible, such answer being the consequence of honest confrontation of the problem which is pitted against that which we call tradition. Learning about the past allows us to find the right place in the present and to live with dignity answering to the challenges of the contemporary world.
Anna Giedrys
PHILOSOPHICAL CONTENT IN MEDIEVAL SYMBOLISM
OR TEACHING PHILOSOPHY BY MEANS OF SYMBOLS
Opposing the dominant thesis that the middle and lower classes in the Middle Ages were ignorant of philosophy, the author of the article shows symbolism as the „channel” of the philosophical didactics. The main theses of communicating philosophy (also sociology and psychology) in this manner were insights into the symbolized contents, the path from reality to symbolism (and vice-versa), finiteness and infinity, and a method of bundling of all of the areas of knowledge of the time, be it philosophical, religious or ethical. Symbolism fulfilled not only the philosophical function but, as presented in the conclusion, also the didactic, pedagogical, psychological and social functions. The author of the paper asserts that the most important (philosophical) truths were handed down by means of symbols. The entire uneducated medieval stratum learned the great truths without the rational „frame”. Symbolism simplified theology, avoided unnecessary details, displayed only the emotional nature of things, merely signaled the meaning of contents. This method resonated with people’s minds and not only taught but also nurtured and inspired actions in everyday life. It also took into consideration all intellectual levels of the people and it was effective. A question arises today whether it would not be good to limit religious dogmas to symbols of religious ideas, which each person would decipher in his or her own way.
Translated by Stanisław A. Wargacki
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