W numerze:
Paweł M. Socha, Klasycy wciąż uczą. Psychologia religii w świetle jej historii.
James Bissert Pratt, Religia (Rozdział I książki Świadomość religijna. Studium psychologiczne, New York 1920, s. 1-21).
Mikołaj Krawczyk, Zagadnienie „przyjaznej redukcji" w kontekście poszukiwań rzeczywistości duchowego doświadczenia.
Agata Dziuban, Doświadczenie religijne jako doświadczenie transgresyjne.
Emilia Slimko, Doświadczenie niewystarczalności i jego następstwa w ujęciu psychologii wiary Eduarda Sprangera.
Łukasz Fiedorek, Pamięć utajona jako świadomość magazynująca. Zbieżność
teorii umysłu Edwarda Abramowskiego i poglądów buddyjskiej szkoły
jogaćara.
Marta Hófiher, Psychologia religii i Jung - wzajemne fascynacje.
Anna Podobińska, Dynamika wzajemnych oddziaływań cierpienia i
nieświadomości w koncepcjach Carla Gustava Junga i Colina Tippinga.
Łukasz Boroński, Obraz Boga - Freud w świetle późniejszych badań.
Marcin Karaś, Katolicyzm w drugiej połowie XX wieku.
Henryk Hoffmann, Historia i współczesność ukraińskiego religioznawstwa.
Leonard J. Pełka, W „błędnym kole" współczesności.
Katarzyna Unicka, Religia i ciało.
Henryk Hoffmann; Jubileusz 70-lecia Księdza Profesora Andrzeja Bronka SVD.
SUMMARIES
Mikołaj Krawczyk
THE ISSUE OF „FRIENDLY REDUCTION” IN THE CONTEXT
OF SEEKING THE REALITY OF SPIRITUAL EXPERIENCE
The article presents an analysis of three theoretical concepts concerned with the question of the validity and possibility of conducting scientific research on the reality of spiritual experiences. What these three concepts have in common is so called a „friendly reduction”, which is a scientific approach to the study of a spiritual experience without depreciating its religious context, and with an assumption that our cognition of this phenomenon is limited. The author draws on the theoretical works of Hardy (developed by Hay), d’Aquili and Bergin. Even though they represent different scientific fields, their methodology to handle the subject of research is marked by the „friendly reduction”.
Agata Dziuban
RELIGIOUS EXPERIENCE AS A TRANSGRESSIVE EXPERIENCE
Based on critical analysis of the concept of transgression by Józef Kozielecki, the author develops a definition of transgression from the perspective of psychology and sociology of religion. The definition reads as follows: ‘transgression is an act, process or state of going beyond the socially created and objectified boundary of social reality’. This „going beyond” is not just a simple negation, destruction and bringing down of the boundary, but it is its temporary destabilization or suspension. Religious experience is a sort of means of experiencing transgression; whereby an individual goes beyond the real world, beyond the realm of the everyday experience and is guided towards sacrum. Religious transgressive experience is a borderline state of human existence – it is a transgression of the socially legitimized nomos (Berger), representing a state of loss of ontological security (Giddens). Coming in contact with transcendence may be threatening to social and profane or common order, since in a sense it is antisocial, and antithetical in relation to experiences of everyday life. Often such experience has a transforming power for an individual and his/her world. Hence, society creates certain procedures designed to control the religious transgressive experience, which aim at helping an individual to return from „the borderline spheres of unreality to the socially established nomos”. Transgression thus is institutionalized through routinization.
Emilia Ślimko
AN EXPERIENCE OF INSUFFICIENCY AND ITS CONSEQUENCES ACCORDING
TO EDUARD SPRANGER’S PSYCHOLOGY OF FAITH
The psychology of faith, as understood by Eduard Spranger (1882-1963), is the leitmotif of the paper. Of our particular focus is his understanding of the dynamics of inner spiritual powers and ways by which an individual attains faith. Spranger seeks the sources of these spiritual powers in an experience of a sense of insufficiency in the main spheres of human functioning – i.e., relations with the world, with other people and with oneself. The core of Sprange’s thinking is based on a conviction that finding of an authentic sense of life must be preceded by the feeling of tragedy of existence through experiencing of „insufficiency” in various aspects of life. Our discussion was linked to the notion of a borderline situation and then placed in the context of the psychotransgressionism of Józef Kozielecki.
Łukasz Fiedorek
LATENT MEMORY AS A STORING CONSCIOUSNESS.
PARALLELISM OF THE MIND THEORY OF EDWARD ABRAMOWSKI
AND PHILOSOPHY OF THE BUDDHIST SCHOOL OF YOGĀCĀRA
The aim of the paper is to compare two concepts that describe the functioning of the human psyche in both conscious and subconscious dimensions. Edward Abramowski was the author of the first concept, and the second is based on Buddhist philosophical tradition known as Yogācāra. Both concepts seem to be interrelated, and the base for that is the unconscious psycho-physical process, which Adamowski called „cryptomnesia” and the tenets of Yogācāra a ālaya-vijñāna. What is very important for understanding both theories is appreciating that the unconscious is of homogenic nature. Further analysis is concerned with the nature of subconsciousness described metaphorically as a „reservoir of memory”, and how this memory conditions our psychological state of being. The role of apperception, deferentiation of streams of consciousness, as well as forming of concepts and how these concepts influence our subconscious mind and our perception of the real world is also discussed. In the final part of the paper, we acknowledge only the stance of both theories towards moral ideals, and also point out the issue of agnostic experiences and the role they play in the functioning of the entire human psyche.
Marta Höffner
PSYCHOLOGY OF RELIGION AND JUNG – MUTUAL FASCINATIONS
The present paper discusses a particularly significant period in the life of Carl Gustav Jung, who was one of the most influential thinkers of the 20th Century. In 1912-1918, this Swiss psychiatrist found himself on the threshold between health and madness. Dreams, visions and hearing of voices provided him with an extraordinary wealth of symbolic and mythical data, which Jung decided to analyze and explain. Experiences from those years along with efforts to understand himself through subconscious content released from his mind, became the starting point to form the key concepts of his analytic psychology, such as archetypes, collective unconscious or process of individuation. This is also why Jung in his efforts to fathom the human psyche reached out to mythology, alchemical symbols and gnosis.
Anna Podobińska
THE DYNAMICS OF INTERACTION BETWEEN SUFFERING
AND UNCONSCIOUSNESS ACCORDING TO CARL GUSTAV JUNG
AND COLIN TIPPING
The paper points to the mutual interaction between suffering and psyche (consciousness and unconsciousness) according to C.G. Jung and C. Tipping. In the first section Jung’s views on suffering, based on his work Answer to Job are presented. This also is compared with his interpretation of Job’s history and the religious understanding of the Book of Job contained
in Symbols of Transformation. An Analysis of the Prelude to a Case of Schizophrenia. Furthermore, Colin Tipping’s notion of suffering and healing along with his techniques and
methods of treatment are discussed. Drawing on the insights of both authors, we point to unconsciousness as the major cause of suffering, while at the same time, we highlight the role of increasing consciousness as a mean of coping with crisis situations, and this forms the core thesis of the paper. In conclusion, the two concepts were compared, including their criticism.
Łukasz Boroński
THE IMAGE OF GOD
– FREUD IN THE LIGHT OF CONTEMPORARY RESEARCH
One of the most important concepts of Freud concerns the image of God as the projective displacement of the image of ones father. Theories of contemporary psychologists, based on critical analysis of this concept, prove that the source of God’s image does not stem only from a father image, because both parents are significant. Moreover, the image of God is a dynamic construction and may be modified constantly throughout ones whole life. This assertion is supported by empirical data. Both quantitative research and analyses of cases prove that both father and mother affect how ones image of God is created. The sex of respondents and favoring one of the parents is not without significance, however. Furthermore, this image will be differentiated depending on cultural context. Thus, contemporary understanding of religious maturity shows that, contrary to what Freud said, it is possible to attain religious maturity without rejecting the idea of God.
Translated by Stanisław A. Wargacki
Mikołaj Krawczyk
THE ISSUE OF „FRIENDLY REDUCTION” IN THE CONTEXT
OF SEEKING THE REALITY OF SPIRITUAL EXPERIENCE
The article presents an analysis of three theoretical concepts concerned with the question of the validity and possibility of conducting scientific research on the reality of spiritual experiences. What these three concepts have in common is so called a „friendly reduction”, which is a scientific approach to the study of a spiritual experience without depreciating its religious context, and with an assumption that our cognition of this phenomenon is limited. The author draws on the theoretical works of Hardy (developed by Hay), d’Aquili and Bergin. Even though they represent different scientific fields, their methodology to handle the subject of research is marked by the „friendly reduction”.
Agata Dziuban
RELIGIOUS EXPERIENCE AS A TRANSGRESSIVE EXPERIENCE
Based on critical analysis of the concept of transgression by Józef Kozielecki, the author develops a definition of transgression from the perspective of psychology and sociology of religion. The definition reads as follows: ‘transgression is an act, process or state of going beyond the socially created and objectified boundary of social reality’. This „going beyond” is not just a simple negation, destruction and bringing down of the boundary, but it is its temporary destabilization or suspension. Religious experience is a sort of means of experiencing transgression; whereby an individual goes beyond the real world, beyond the realm of the everyday experience and is guided towards sacrum. Religious transgressive experience is a borderline state of human existence – it is a transgression of the socially legitimized nomos (Berger), representing a state of loss of ontological security (Giddens). Coming in contact with transcendence may be threatening to social and profane or common order, since in a sense it is antisocial, and antithetical in relation to experiences of everyday life. Often such experience has a transforming power for an individual and his/her world. Hence, society creates certain procedures designed to control the religious transgressive experience, which aim at helping an individual to return from „the borderline spheres of unreality to the socially established nomos”. Transgression thus is institutionalized through routinization.
Emilia Ślimko
AN EXPERIENCE OF INSUFFICIENCY AND ITS CONSEQUENCES ACCORDING
TO EDUARD SPRANGER’S PSYCHOLOGY OF FAITH
The psychology of faith, as understood by Eduard Spranger (1882-1963), is the leitmotif of the paper. Of our particular focus is his understanding of the dynamics of inner spiritual powers and ways by which an individual attains faith. Spranger seeks the sources of these spiritual powers in an experience of a sense of insufficiency in the main spheres of human functioning – i.e., relations with the world, with other people and with oneself. The core of Sprange’s thinking is based on a conviction that finding of an authentic sense of life must be preceded by the feeling of tragedy of existence through experiencing of „insufficiency” in various aspects of life. Our discussion was linked to the notion of a borderline situation and then placed in the context of the psychotransgressionism of Józef Kozielecki.
Łukasz Fiedorek
LATENT MEMORY AS A STORING CONSCIOUSNESS.
PARALLELISM OF THE MIND THEORY OF EDWARD ABRAMOWSKI
AND PHILOSOPHY OF THE BUDDHIST SCHOOL OF YOGĀCĀRA
The aim of the paper is to compare two concepts that describe the functioning of the human psyche in both conscious and subconscious dimensions. Edward Abramowski was the author of the first concept, and the second is based on Buddhist philosophical tradition known as Yogācāra. Both concepts seem to be interrelated, and the base for that is the unconscious psycho-physical process, which Adamowski called „cryptomnesia” and the tenets of Yogācāra a ālaya-vijñāna. What is very important for understanding both theories is appreciating that the unconscious is of homogenic nature. Further analysis is concerned with the nature of subconsciousness described metaphorically as a „reservoir of memory”, and how this memory conditions our psychological state of being. The role of apperception, deferentiation of streams of consciousness, as well as forming of concepts and how these concepts influence our subconscious mind and our perception of the real world is also discussed. In the final part of the paper, we acknowledge only the stance of both theories towards moral ideals, and also point out the issue of agnostic experiences and the role they play in the functioning of the entire human psyche.
Marta Höffner
PSYCHOLOGY OF RELIGION AND JUNG – MUTUAL FASCINATIONS
The present paper discusses a particularly significant period in the life of Carl Gustav Jung, who was one of the most influential thinkers of the 20th Century. In 1912-1918, this Swiss psychiatrist found himself on the threshold between health and madness. Dreams, visions and hearing of voices provided him with an extraordinary wealth of symbolic and mythical data, which Jung decided to analyze and explain. Experiences from those years along with efforts to understand himself through subconscious content released from his mind, became the starting point to form the key concepts of his analytic psychology, such as archetypes, collective unconscious or process of individuation. This is also why Jung in his efforts to fathom the human psyche reached out to mythology, alchemical symbols and gnosis.
Anna Podobińska
THE DYNAMICS OF INTERACTION BETWEEN SUFFERING
AND UNCONSCIOUSNESS ACCORDING TO CARL GUSTAV JUNG
AND COLIN TIPPING
The paper points to the mutual interaction between suffering and psyche (consciousness and unconsciousness) according to C.G. Jung and C. Tipping. In the first section Jung’s views on suffering, based on his work Answer to Job are presented. This also is compared with his interpretation of Job’s history and the religious understanding of the Book of Job contained
in Symbols of Transformation. An Analysis of the Prelude to a Case of Schizophrenia. Furthermore, Colin Tipping’s notion of suffering and healing along with his techniques and
methods of treatment are discussed. Drawing on the insights of both authors, we point to unconsciousness as the major cause of suffering, while at the same time, we highlight the role of increasing consciousness as a mean of coping with crisis situations, and this forms the core thesis of the paper. In conclusion, the two concepts were compared, including their criticism.
Łukasz Boroński
THE IMAGE OF GOD
– FREUD IN THE LIGHT OF CONTEMPORARY RESEARCH
One of the most important concepts of Freud concerns the image of God as the projective displacement of the image of ones father. Theories of contemporary psychologists, based on critical analysis of this concept, prove that the source of God’s image does not stem only from a father image, because both parents are significant. Moreover, the image of God is a dynamic construction and may be modified constantly throughout ones whole life. This assertion is supported by empirical data. Both quantitative research and analyses of cases prove that both father and mother affect how ones image of God is created. The sex of respondents and favoring one of the parents is not without significance, however. Furthermore, this image will be differentiated depending on cultural context. Thus, contemporary understanding of religious maturity shows that, contrary to what Freud said, it is possible to attain religious maturity without rejecting the idea of God.
Translated by Stanisław A. Wargacki
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